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A 



DENOMINATIONAL OFFERING 



FROM THE 



^iterate* of WLvabtxmlhm. 



IN TWELVE PARTS. 



By REV. NORRIS C. HODGDON. 




BOSTON : 
■cnsrrvrETtsALisT ftjblishingj- hoxtse, 

3 7 CORNHILL. 

18 7 1. 



^ 



Entered according to Act of Congress, in the year 1870, by 

NORRIS C. HODGDON, 

In the office of the Librarian of Congress, at Washington. 



Rockwell &, Churchill, Printers, Boston. 



equation. 



To ALL THOSE WHO LOVE AND CHERISH THE DOCTRINE WHICH 
THESE PAGES ILLUSTRATE AND INCULCATE, AND TO THE AUTHORS 
AND PUBLISHERS OF OUR LITERATURE, 



THIS VOLUME 



IS AFFECTIONATELY INSCRIBED 



BY THEIR FRIEND, 



THE COMPILER 



PREFACE. 



A leading object in presenting this volume to the Universal- 
ist Church, at the present time, is to give a true idea of our 
thought in the past, and the variety of topics to be found in our 
literature. From the contents of the book, it will be seen that 
we have gathered in a bountiful harvest from a broad field. 
The selections, however, from the nature and character of our 
work, are necessarily fragmentary. 

As will be observed, the work treats of Universalism only, 
as the leading topic. It gathers up of what has been written 
about the " like precious faith once delivered to the saints," and 
presents a " bird's-eye view " of nearly all that has been offered 
upon the positive side, in our books, periodicals, and tracts, 
from which we have drawn so freely, and to which we are 
greatly indebted. 

After having long labored in collecting the great body of these 
materials, it was found that they could be put into book form ; 
and this was our first thought to that end. We had no definite 
plan for the arrangement of our work, until we saw that the letters 
in the word Universalism " symbolized a great and precious 
truth concerning the Deity ; " and since there are twelve letters 
in this word, " for each of which we have a great truth embody- 
ing the whole," we decided at once to divide our materials into 
twelve parts, giving to each part twelve sections. 

These fragments from our common altar are sent out as mes- 
sengers of love and peace, bearing glad tidings to all people, 



VI PREFACE. 

confident that the whole will be found acceptable, and will be- 
come the humble means, under God, of leading very many to a 
knowledge of the truth, and of producing a far better under- 
standing of Universalism in the public mind. And we shall be 
highly pleased if this collection leads the reader to a spiritual 
view of the " twelve pearly gates," and to behold the " twelve 
angels," and the "twelve foundations of the New Jerusalem," 
and to that tree of life, bearing "twelve manner of fruits," 
whose leaves are for the healing of the nations. 

The book has not been prepared to gain a literary reputation, 
but rather as a work of love. While it contains some of the 
best " gems " and thought of our literature, it also contains 
those that are necessary to complete the whole, and make it 
useful and instructive to all classes of readers. 

Nearly every title to the sections in the book has been given 
by the writers. Here we have what has been written — not 
what our denominational age, experience, and present culture 
might dictate. It is well, we trust, that these gems are woven 
together, that the ages to come may learn the thought of our 
first century. 

The following letter, from a dear friend of my youth, will 
show that this work was nearly completed more than a year 
ago, but it has been providentially deferred; and now it be- 
comes very appropriate for this period of our history, — setting 
forth our denominational thought with that clearness which can- 
not be misunderstood, and for which we sjiould constantly 
labor, that we may lead others into the truth, and rejoice in the 
great salvation. 

But to the letter : — 

" Philadelphia, Penn., July 16, 1869. 

"Rev. N". C. Hodgdon: My dear Sir: — I am glad to learn 
that you have nearly completed the compilation of your book, 
and have no doubt you judge rightly in supposing that such a 
work will be acceptable to our people, and useful to those, not 
of our faith, who are disposed to read and examine for them- 
selves. I shall certainly be gratified to peruse it and to know 



PREFACE. VII 

that you have^ been rewarded for the labor it must have cost 
you. 

" Our acquaintance reaches back more than a quarter of a cen- 
tury, and the extraordinary civilities I have received from" you 
have been a source of pleasure in the recollection which can- 
not easily be effaced. If any words of mine can be of service 
to you, they are at your command, as a small token of the grati- 
tude I have ever felt for your efforts in behalf of our religious 
principles, while yet a layman. Time has not obliterated from 
my mind the zeal and faithfulness you manifested in old Epping, 
when a mere youth. (1837-38.) 

" ' What blessed hours we then enjoyed ! 
How sweet their memory still ! ' 

In all my wanderings I have not forgotten that green spot in 
my pathway, nor the dear friends with whom we walked to the 
house of God in company. But how many of them have gone 
home ! How many have left the trials and sorrows of earth for 
the joys of that better land, where tears shall be wiped from off 
all faces, and the happiness of God's children shall be consum- 
mated ! But, thank God, we do not look upon the departed as 
lost, only ' gone before,'' and that they now stand ready with 
open arms to welcome us to the golden courts of heaven. Is it 
not, my brother, a little strange that a hope like this, which is 
so much in accordance with all the better feelings - of our 
natures, for the truth of which every good man prays, and in 
behalf of which Christ himself died, should meet with so much 
opposition ? If there be anything more grand or cheering than 
this faith of ours, it has never been read to me in history, sung to 
me in poetry, nor whispered by angels in my sweetest dreams! 
And yet there are those who cry out, as in the ancient times, 
* Bad doctrine,' ' Crucify him, crucify him ! ' It is not, however, 
well to be angry with such people. We would not, if we 
could, call down fire from heaven to consume them. Calumny 
and detraction are sparks which, if we do not blow them, will 
go out of themselves. The surest remedy against the charge 
of ' bad doctrine ' is, to live it down by perseverance in well- 
doing. This is a shield which we may hold up against all our 
enemies. 

"Your book, as I understand it, is to be a compilation of 
beautiful extracts from our writers. 

" ' A thing of beauty is a joy forever.' 

You might cite these words from the Psalmist : ' How amiable 
are thy tabernacles, O Lord of hosts ! ' ' Enter into his gates 
with thanksgiving and into his courts with praise ; be thankful 



VIII PEE FACE. 

unto him and bless his name. For the Lord is good ; his mercy- 
is everlasting; and his truth endureth to all generations. Yea, 
though I walk through the valley of the shadow of death, I will 
fear no evil; thy rod and thy staff they comfort me. Surely 
goodness and mercy shall follow me all the days of my life ; 
and I will dwell in the house of the Lord forever. 1 You will 
likewise readily call to mind the following from Isaiah: ' How 
beautiful upon the mountains are the feet of him that bringeth 
good tidings, that publisheth peace; that bringeth good 
tidings of good, that publisheth salvation ; that saith unto 
Zion, thy God reigneth.' ■ He will swallow up death in victory ; 
and the Lord God will wipe away tears from off all faces ; and 
the rebuke of his people shall he take away from off all the 
earth ; for the Lord hath spoken it.' ' And the ransomed of the 
Lord shall return, and come to Zion with songs and everlasting 
joy upon their heads ; they shall obtain joy and gladness, and 
sorrow and sighing shall flee away.' The beautiful words of 
Jesus may likewise be referred to : * Behold the fowls of the 
air, for they sow not, neither do they reap, nor gather into 
barns; yet your heavenly Father feedeth them. Are ye not 
much better than they ? ' ' And I, if I be lifted up from the earth, 
will draw all men unto me.' 

" And then again what language more beautiful or expres- 
sive than the words of Paul: — 

"'Oh the depth of the riches both of the wisdom and 
knowledge of God ! how unsearchable are his judgments, and 
his ways past finding out! For of him, and through him, and 
TO him, are all things, to whom be glory forever. Amen. 1 

" You might easily fill every page of your book with quota- 
tions similar to these, but I presume it is your intention to cite 
mostly from modern writers, and will not therefore trespass on 
your time further. Let your light shine, and believe me to be 
yours, with all manner of good wishes, 

"James Shrigley." 

The humble offering now goes forth with the author's hope 
and prayer that the Great Head of the Church will continue to 
shed his light upon us. 

May the Father's blessings rest down upon us, and upon the 
cause which this volume so fully represents in the year of our 
Lord 1870, and the year one hundred of Universalism in the 
United States of America, as publicly recognized. 

Vernon, Vt., Dec, 1870. 



CONTENTS. 

PAET I. 

UNIVERSALISM DEFINED. 

PAGE 

Ixdex to Authors, xm 

Introduction, 15 

Universalism as an Idea, 19 

What is Universalism ? 21 

Universalism in its Simplest Form, 25 

Universalism as a Creed, 26 

Theoretical and Practical Universalism, 28 

Negative Universalism, ■. 30 

Not the whole of Universalism, 31 

Faith in Universalism Expressed, 32 

The Name Universalism, . . , i 34 

The Foundation of Universalism, 40 

Old-Fashioned Universalism, 43 

Universalism Destined to Triumph, 45 

PART II. 

HISTORICAL UNIVERSALISM. 

The Origin of Universalism, 49 

Is Universalism a New Doctrine ? 54 

Ancient and Modern Universalism, 55 

The History of Universalism, 58 

Universalism not a New Doctrine, 61 

Facts about Universalism, 63 

Universalism in America, 68 

Universalism in Europe, 71 

Universal-ism in Germany, 73 

Universalism in Holland, 78 

Universalism in Scotland, 80 

The Unwritten History of Universalism, 81 

PART III. 

ORGANIZED UNIVERSALISM. 

Universalism Organized, 84 

From Reports to the United States Convention, .-. 89 

The Responsibilities of the Hour, , 95 

We must Organize, 99 

IX 



CONTENTS. 



What shall be our Organization ? 102 

Church Organization, - 105 

Church Extension, 108 

Denominational Organization, / 110 

Denominationalism, 113 

denominational Position, 115 

The State of the Church,. 118 

The Work of the Church, 122 

PART IV. 

UNIVERSALISM IS CHRISTIANITY. 

Christianity defined as Universal, 129 

Its Identity with Christianity, 132 

The Central Principle of Universalism, 137 

The Reforming Spirit of Universalism, 141 

Adapted to the Wants of Man, 143 

Man Naturally craves Universalism, 146 

A Want of the Human Mind, 147 

How it Represents Human Nature, 150 

Universalism an Enduring Religion, 152 

Instinctive Universalism, 153 

Universalism the Demand of the Age, 156 

Universalism Eighteen Hundred Years Old, 158 

PART V. 

UNIVERSALISM AS A SENTIMENT. 

What Universalism Teaches, 161 

What Universalists Believe, 164 

Reasons for Preaching Universalism, 165 

Shall we Cease Preaching Universalism, , 168 

Universalism an Evangelical Religion, 171 

Universalism Misrepresented, 175 

The Objections to Universalism, 178 

Christ as a Preacher, 181 

The Changes in Universalism, 184 

Universalism and other Forms of Christianity, 192 

It differs from other Forms of Christianity, 195 

Universalism the True Faith, 199 

PART VI. 

UNITARIANISM AND UNIVERSALISM. 

The Two Doctrines, 201 

Unitarian or Universalist, 203 

Unitarianism or Universalism, 206 

Unitarian Testimony, 208 

Approximation to Unitarianism, 212 

The Universalist Denomination, 214 

Universalism more than Unitarianism, 218 

The Theology of Unitarianism, , 221 

Unitarianism in England, 223 



CONTENTS. XI 



Unitarians growing more Liberal, f . 225 

Unitarian-Universalism in Europe, 229 

Liberal Christianity in America, 231 

PART VII. 

UNIVERSALISM REASONABLE AND SCRIPTURAL. 

Proofs of Universalism, 235 

Universalism Reasonable, 236 

Universalism in Nature, 238 

In the Arts and Sciences, 240 

St. Paul's Universalism, 244 

Testimonies for Universalism, 247 

Universalism Scriptural, 249 

Taught in the Old Testament, 251 

The Vitality of the New Testament, 253 

In Harmony with God's Word, . 257 

In Harmony with Human Freedom, 259 

Universalism not a Failure, 262 

PART VIII. 

THE PROGRESS AND POSITION OF UNIVERSALISM. 

The Progress of Universalism, 265 

Ballou and Universalism, 268 

The Position of Universalism, --. 271 

Universalism a Power, , 274 

Universalism and Woman, 277 

Means for Advancing Universalism, " 281 

The Source of its Strength, .' 284 

Universalism .the Religion of Life, 286 

The Great Idea of the Age, 288 

The Future of Universalism, 290 

Universalism and Politics, ; 294 

Republicanism and Universalism, . 297 

PART IX. 

THE EXCELLENCY OF UNIVERSALISM. 

The Excellency of Universalism, 302 

Its Noblest Expression of Christianity, 304 

A New Argument for Universalism, 306 

The Utility of Universalism, 308 

The Worth of Universalism, 310 

Its Great Value, 312 

Why we love Universalism, 314 

Universalism a Positive Theology, 3 18 

The Claims of Universalism, 322 

The Working Capacity of Universalism, 323 

As a Purpose and a Power, 325 

Its Distinctive Feature, 327 



CONTENTS. 



What shall be our Organization ? 102 

Church Organization, .- 105 

Church Extension, 108 

Denominational Organization, ,. 110 

Denominationalism, 113 

Denominational Position, 115 

The State of the Church, 118 

The Work of the Church, 122 

PART rv. 

UNIVERSALISM IS CHRISTIANITY. 

Christianity defined as Universal, 129 

Its Identity with Christianity, 132 

The Central Principle of Universalism, 137 

The Reforming Spirit of Universalism, 141 

Adapted to the Wants of Man, 143 

Man Naturally craves Universalism, 146 

A Want of the Human Mind, 147 

How it Represents Human Nature, 150 

Universalism an Enduring Religion, 152 

Instinctive Universalism, 153 

Universalism the Demand of the Age, 156 

Universalism Eighteen Hundred Years Old, 158 

PART V. 

UNIVERSALISM AS A SENTIMENT. 

What Universalism Teaches, 161 

What Universalists Believe, 164 

Reasons for Preaching Universalism, 165 

Shall we Cease Preaching Universalism, 168 

Universalism an Evangelical Religion, 171 

Universalism Misrepresented, 175 

The Objections to Universalism, 178 

Christ as a Preacher, 181 

The Changes in Universalism, 184 

Universalism and other Forms of Christianity, 192 

It differs from other Forms of Christianity, 195 

Universalism the True Faith, 199 

PART VI. 

UNITARIANISM AND UNIVERSALISM. 

The Two Doctrines, 201 

Unitarian or Universalis^, 203 

Unitarianism or Universalism, 206 

Unitarian Testimony, 208 

Approximation to Unitarianism, 212 

The Universalist Denomination, 214 

Universalism more than Unitarianism, 218 

The Theology of Unitarianism, 221 

Unitarianism in England, 223 



CONTENTS. XI 



Unitarians growing more Liberal, f . 225 

Unitarian-Universalism in Europe, 229 

Liberal Christianity in America, 231 

PART VII. 

UNIVERSALISM REASONABLE AND SCRIPTURAL. 

Proofs of Universalism, 235 

Universalism Reasonable, 236 

Universalism in Nature, 238 

In the Arts and Sciences, 240 

St. Paul's Universalism, 244 

Testimonies for Universalism, 247 

Universalism Scriptural, 249 

Taught in the Old Testament, 251 

The Vitality of the New Testament, 253 

In Harmony with God's Word, 257 

In Harmony with Human Freedom, 259 

Universalism not a Failure, 262 

PART VIII. 

THE PROGRESS AND POSITION OF UNIVERSALISM. 

The Progress of Universalism, 265 

Ballou and Universalism, 268 

The Position of Universalism, -. 271 

Universalism a Power, , 274 

Universalism and Woman, 277 

Means for Advancing Universalism, ' 281 

The Source of its Strength, 284 

Universalism .the Religion of Life, 286 

The Great Idea of the Age, 288 

The Future of Universalism, 290 

Universalism and Politics, ; 294 

Republicanism and Universalism, 297 

PART IX. 

THE EXCELLENCY OF UNIVERSALISM. 

The Excellency of Universalism, 302 

Its Noblest Expression of Christianity, 304 

A New Argument for Universalism, 306 

The Utility of Universalism, 308 

The Worth of Universalism, 310 

Its Great Value, 312 

Why we love Universalism, 314 

Universalism a Positive Theology, 318 

The Claims of Universalism, 322 

The Working Capacity of Universalism, 323 

As a Purpose and a Power, 325 

Its Distinctive Feature, 327 



XII CONTENTS. 



PART X. 

THE POPULARITY OF UNIVERSALISM. 

Universalism Growing Popular, 330 

Universalis^ in Poetry, 336, 

Universalism in European Literature, 340 

Three Forms of Universalism, '. 341 

Universalism a Reformer, 943 

Universalism in tho English Church, 345 

Response to the Principles of Universalism, 349 

Science leads to Universalism, 351 

The Tendencies of the Age, 354 

The Liberalism of the Age, 355 

True Prayer is Universalism, 359 

What others say about Universalism, 361 



PAET XI. 

THE FRUITS OF UNIVERSALISM. 

Universalism Good in its Effects, 367 

The Fruits of Universalism, 369 

The Mission of Universalism, 371 

Its Influence and Tendency, 373 

A Good Result from Universalism, 377 

The Experience of Universalism, 379 

Its Religious Element, 381 

Universalism and Character, 384 

Speculative and Practical Universalism, 385 

Its Spirituality, 388 

Universalism and Reform, 391 

Education and Universalism, 395 



PART XII. 

THE COMFORT OF UNIVERSALISM. 

It Leads to Resignation, 398 

The Sustaining Power of Universalism, 399 

The Ministry of Universalism, 401 

Universal ism the Consoler, - 404 

Universalism in Sickness, 406 

In Sickness and Death, 408 

Universalism in Death, 410 

Its Strengthening Influence, 413 

Good for Life and Death, 415 

Tho Comfort of Universalism, 419 

Faith in Universalism Triumphant, 424 

These all Died in the Faith, 427 



-INDEX TO AUTHORS. 



NOTE TO THE READER. 

It has been deemed inexpedient to make any reference to the various 
sources from which our materials have been gathered, save in the following 
Index, where the names of all the authors quoted in these pages may be 
found, except a few given in the body of the work, and the anonymous 
writers. 

At the close of each selection, the figure corresponds with that given in the 
Index. For instance, wherever the figure (1) occurs, it will be seen that the 
Rev. Dr. T. J. Sawyer is the author, and so on through the book. Credit has 
been given to periodicals only in a few instances. Wherever the letter ( C) 
occurs, the remarks are by the compiler. 



c 


The Compiler. 


23 


Soule, C. A. Mrs. 


1 


Sawyer, T. J. Rev., D.D. 


24 


Chapin, E.H. Rev., D.D. 


2 


Ballon, Hosea Rev. 


25 


Mayo, A. D. Rev. 


3 


Whittemore, Thos. Rev., D.D. 


26 


Dennis, J. W. Rev. 


4 


Nye, II. R. Rev. 


27 


Sanford, J. P. Rev. 


5 


Thayer, T. B., Rev., D.D. 


28 


" The New Covenant." 


6 


Anonymous. 


29 


Ballou, H. 2d, Rev., D.D 


7 


Stacy, Nathaniel Rev. 


30 


Emerson, G. H. Rev. 


8 


Grosh, A. B. Rev. 


31 


Baker, Z. Rev. 


9 


Streeter, Russell Rev. 


32 


Soule, H. B. Rev. 


10 


Ryder, W. H. Rev., D.D. 


33 


Livermore, M. A. Mrs. 


11 


Hannaford, Phoebe A. Rev. 


34 


The Gospel Banner. 


12 


Moore, John Rev. 


35 


Chambre, St. John Rev. 


13 


Ballou, Eli Rev., D.D. 


36 


Smith, S. R. Rev. 


14 


Williamson, I. D. Rev., D.D. 


37 


Laurie, A. G. Rev. 


15 


Cobb, S. Rev., D.D. 


38 


Goodrich, Massenah Rev. 


16 


Skinner, D. Rev., D.D. 


39 


Montgomery, G. W. Rev. 


17 


Streeter, Sebastian Rev. 


r 40 


Hayward, H. L. Rev. 


18 


Balch, W. S. Rev., D.D. 


41 


Reynolds, E. W. Rev. 


19 


Pingree, E. M. Rev. 


42 


Weston, J. P. Rev., D.D. 


20 


Bacon, Henry Rev. 


43 


Hallock, B. B. Rev. - 


21 


Adams, J. Gr. Rev. 


44 


Haskell, W. G. Rev. 


22 


Whittemore, Benj. Rev., D.D. 


45 


Woodhouse, C. Rev. 



XIV 



INDEX TO AUTHORS, 



46 Moore, Asher Rev. 

47 Brooks, E. G. Rev., D.D. 

48 Mellen, W. R. G. Rev. 

49 Skinner, 0. A. Rev., D.D. 

50 Dodge, J. S. Jr. Rev. 

51 Lee, John S. Rev. 

52 Biddle, C. W. Rev. 

53 Bolles, E. C. Rev., Ph.D. 

54 "The Trumpet and IT. Magazine. 

55 " The Star in the West." 

56 The New York " Tribune." 

57 Palmer, J. S. Rev. 

58 Livermore, D. P. Rev. 

59 "The Universalist." 

60 Canfield, H. L. Rev. 

61 " The Trumpet and Freeman." 

62 Weaver, G. S. Rev. 

63 Twiss, J. J. Rev. 

64 French, W. R. Rev. 

65 Hicks, E. F. Rev. 

66 Snow, J. C. Rev. 

67 Pullman, R. H. Rev. 

68 Curry, W. W. Rev. 

69 Hussey, L. Rev. 

70 Gurley, John A. Rev. 

71 Peters, Bernard Rev. 

72 Leonard, C. H. Rev. 

73 Hill, George Rev. 

74 Lyon, Henry Rev. 

75 Thomas, A. C. Rev. 

76 Drew, W. A. Rev. 

77 Abbott, A. R. Rev. 

78 Ballou, Moses Rev. 

79 Turner, Edward Rev. 

80 Rogers, George Rev. 

81 Countryman, A. Rev. 

82 LeFevre, C. F. Rev., D.D. 

83 King, T. S. Rev. 

84 Bates, George Rev. 

85 Brown, Olympia Rev. 

86 Bisbee, John Rev. 

87 Hodsdon, F. A. Rev. 

88 Fuller, S. W. Rev. 

89 Saxe, Asa Rev., D.D. 

90 Rogers, E. C. Rev. 

91 Davis, S. A. Rev. 

92 Start, L. C. Mrs. 

93 Ingalls, J. K. Rev. 

94 Sumner, Henry, Esq. 

95 "The Christian Inquirer." 



96 Anderson, W. G. Rev. 

97 Barber, W. N. Rev. 

98 Steere, M. J. Rev. 

99 Fletcher, L. J. Rev. 

100 Severance, G. Rev. 

101 Bailey, Giles Rev. 

102 Mason, L. B. Rev. 

103 Miner, A. A. Rev., D.D. 

104 Boyden, John Rev. 

105 Stebbins, J. Rev. 

106 Griffin, L. J. C. Rev. 

107 Price, Philo. 

108 Lincoln, V. Rev. 

109 Patterson, A. J. Rev. 

110 Smith, Chauncy, Esq. 

111 Willis, Lemuel Rev. 

112 Powers, J. T. Rev. 

113 Nudd, Hannah. 

114 " The Boston Advertiser." 

115 Quimby, G. W. Rev. 

116 " The Christian Register." 

117 Taber, T. H. Rev. 

118 Alvord, F. M. Rev. 

119 Atwood, I. M. Rev. 

120 Cantwell, J. S. Rev. 

121 Chapin, Augusta J. Rev. 

122 " The Cape Ann Advertiser." 

123 Bosserman, A. Rev. 

124 Norwood, A. Rev. 

125 Bingham, Henrietta A. Mrs. 

126 Demarest, G. L. Rev. 

127 Fisher, Eben'r Rev., D.D. 

128 Bruce, A. W. Rev. 

129 Miller, O. D. Rev. 

130 Fay, C. H. Rev. 

131 Culver, E. H. C. Mrs. 

132 Skinner, C. A. Rev. 

133 Wanhburne, Israel, Jr. Hon. 

134 Shrigley, James Rev. 

135 Tuttle, J. H. Rev. 

136 " The Christian Leader." 

137 Kingsbury, Hattie E. 

138 " The Springfield Republican.' 

139 Hanson, J. W. Rev. 

140 Fisk, R. Jr. Rev., D.D. 

141 Waite, Chas. J. Rev. 

142 Usher, James M. Rev. 

143 Cone, O. Rev. 

144 Barry, A. C. Rev., D.D. 



INTRODUCTION 



The following selections are very appropriate for our Intro- 
duction : — 

" Our past is glorious, our present crowded with the most im- 
portant privileges and the grandest opportunities ever presented 
to any people, and our future gives promise of an influence and 
power which, if we are now faithful, it is impossible for us to 
over-estimate. 

" A hundred years, enriched by the labors of self-sacrificing 
and consecrated men, on whose work God has approvingly 
smiled, have not only secured us a place and power as a recog- 
nized branch of the Church of Christ, but have also witnessed 
such a spreading influence of the great truth peculiar to our 
faith, that no Christian sect now exists in our land, whose dog- 
mas it has not changed or modified. Poetry receives its noblest 
inspiration from the prospect of the glorious future assured by 
Universalism ; civil government attests its wide-felt power in 
every claim and demand put forth by liberty and protection, 
based on the manhood of our race ; philanthropy finds here 
alone its incitement, hopes, and consolation ; moral science 
demonstrates its worth in its theories of obligation, conscience, 
justice, and benevolence, and in all which it presents as the 
highest motive to moral action ; while the more subtle philoso- 
phies, and discoveries of natural science, whether taught in pop- 
ular story or in labored treatise, demand the ' perfected har- 

15 



16 INTRODUCTION. 

mony of the universe, 1 as the only satisfactory solution of the 
problems of life, and the possibilities of Almighty Wisdom and 
Love. 

" Such results having been already obtained, the duties of the 
present are enjoined by every consideration of gratitude for the 
past, of advantages to be secured at once, and of the possi- 
bilities before us. And it is believed that the desire already 
manifest for more efficient organization, the growing interest 
in church fellowship, the pervading zeal for greater consecra- 
tion to God and Christ, and the teachings of the Holy Spirit, and 
the generosity which has characterized so many recent dona- 
tions for parish, educational, and relief interests of our church, 
are indications that the Universalists of America will not be 
appealed to in vain. . . . 

" The new century on which we are to enter is to witness an 
advance of the nation in all that is highest and noblest in politi- 
cal achievement, — a result never before possible to American 
civilization, because cursed w r ith the barbarism of human slav- 
ery. It will also, as the signs of the times clearly indicate, wit- 
ness, as its religious characteristic, the supremacy of that 
church whose doctrines give the most unmistakable support to 
its advanced civilization. All harsh and partial theologies will 
surely be outgrown and repudiated, and whatever puts con- 
tempt on human nature here, or intimates its hopeless ruin here- 
after, will be spurned with righteous indignation. The Ameri- 
can church of the future, based on the divinity of Jesus Christ 
and his religion, firm in its conviction of the truth of the Father- 
hood of God and the Brotherhood of man, and accepting all the 
logical results of these for its theory of retribution and of des- 
tiny, must, whatever name it may choose to be called by, rely, 
for its organized effort, on those who are already faithful to 
these Christian doctrines. 

"Universalists of America! For you the closing century has 
prepared this glorious privilege of the future ! Put forth the 
energy and zeal of well-assured faith, and of consecrated life, 



INTRODUCTION. 17 

and the results at which we aim will be provided for and 
secured ! " ( 103 > 

"From these considerations may be drawn some practical 
conclusions appropriate to our first centenary year. We should 
keep in view, in the first place, the significance of the fact that 
we are, in the order of Providence, a separate people. We 
should maintain this separation. We should hold fast to the 
principle that our work can be done only by Universalists, — by 
a peculiar order of minds, and only according to methods 
adapted to such minds. While we may do many things in co- 
operation with other organizations, there is a work devolving 
upon us which we alone can do. And we can do it only by 
methods in consonance with the great movement of liberal 
thought in which our system had its beginning. We shall fail 
if we suffer our energies to be dissipated by our unreal union 
with the representatives of rationalism, or if we relapse into 
orthodox and semi-orthodox modes of thought and feeling. 
Universalism is neither to be made as rationalistic as possible, 
nor as orthodox as possible, but as Universalist as possible. It 
is not Radicalism nor is it Puritanism ; and any attempt to make 
it adopt the methods and tendencies of either will bring its 
work to an end. It is Christianity with its broadest, freest, 
most liberal interpretation ; Christianity without dogmatism, 
without chains on the soul, without a ban upon the reason, or an 
inquisition threatening the conscience ; Christianity with its 
God the Father, and man the brother ; with its spiritual inspira- 
tions, its grand hopes, and its all-embracing love. 

"Again; it is needful for us to remember, as we enter upon 
our second century, that we owe much to our compact and vig- 
orous organization. In the future, as in the past, the preserva- 
tion of this will be one of the essential conditions on which will 
depend the fulfilment of our mission. _ Yet we should not for- 
get that our organization had its origin in a movement in the 
interest of freedom of conscience ; in the interest of the rights 
of reason against the denial of reason ; in the interest of pure 
protestantism against unprotestant intolerance and petty perse- 



18 INTRODUCTION. 

cution. It is needful, then, that we be on our guard, lest the 
zeal of organization betray us into taking an attitude that shall 
be false to those early inspirations, to those first motives, to 
those primary principles of our system. Let no petty inquisi- 
tion, no puritanic intolerance, create division, jealousies, and 
strife. Let our glorious confession of faith be the standard by 
which we try the temper and the spirit of all ; let loyalty to 
Christ unite us all ; and let the note of liberty, which was 
sounded over the cradle of Universalism, ring out in every cen- 
tenary anthem with its clarion peal of encouragement or warn- 
ing. 

" Finally, let us remember that there has been given us a 
doctrine of the grandest spiritual inspirations, and of a quicken- 
ing power for the regeneration of mankind. Let us open our 
hearts to these inspirations. Let us present the heavenward 
side of our faith to men. Not in the pride of reason let us go 
forth to conquer the world, but in the power of great spiritual 
truths ; not trusting in science, but in the divine forces of love. 
And let us work. The mission of Universalism is implied in its 
great name, and is nothing less than the regeneration of the 
world. Let our souls be kindled by the inspiration of this 
thought ; and as we now stand near the early morning of our 
second century, with all the promise of its great day before us, 
let us give ourselves to this cause in consecration to God and 
loyalty to his Christ ; let us do our utmost, each in his place, 
and then hand over the work to others, with the full faith that 
the grand procession of the centuries will speedily bring the 
earthly consummation of Universalism in the era when * the 
kingdom of this world shall become the kingdom of our Lord 
and his Christ. 1 " < 143 > 



A DENOMINATIONAL OFFERING 

FROM 

THE LITERATURE OF UNIVERSALIS!. 

ooj^o* 

PART I. 

UNIVERSALISM DEFINED. 

UN1VERSALISM AS AN IDEA. 

The following selections will give the reader a true idea 
of our doctrine, as defined by our ablest writers, and the 
compiler would remark, that, while we have been distinct 
in all of our utterances, we have been no less so in defining 
Universalism. Let not the repetition of the same general 
ideas upon any topic deter the reader from a careful peru- 
sal of the whole ; for it is only in this way that one can 
become familiar with our denominational thought, and our 
varied expressions upon the same subject. So long as this 
is the character of our work, it cannot be avoided ; nor 
would we have it otherwise, since here we find the beauty, 
the glory, and the strength of our living, burning thoughts, 
which are every day growing more popular in the minds of 
all intelligent people, whether in our own country, or in 
other lands, where the light of the Gospel has shed its 

19 



20 A DENOMINATIONAL OFFERING. 

beams of gladness. Surely, " The Lord hath done great 
things for us ; whereof we are glad." (c) 

The following selection we take from the " Universalist 
Quarterly," for April, 1870. And this able periodical rep- 
resents, " 1. An Idea; and, 2. A body of Christians to 
whom that Idea is specially significant, and whose hopes 
and Christian labors are inspired by it. That Idea is, in 
brief, the universal, unchangeable, illimitable love of Al- 
mighty God. We call it Universalism. We accept it in 
all its legitimate developments. We would not resist any 
logical deduction from it. We recognize in God the Father 
of every intelligent soul. We hold that every divine ordi- 
nance which affects his moral creation originated in infinite 
love, not only for mankind in general, but for men, women, 
and children in particular. The divine government, we 
believe, seeks not ' the greatest good of the greatest num- 
ber ; ' but the greatest good of all and of each. In this it 
excels in beneficence the best of human governments. 
There can be no such thing as endless, remediless evil, if 
God is wise and almighty. The time must come when 
every prodigal shall return to the Father's home, every 
alienated soul be reconciled to the divine will, every intel- 
ligent spirit be purified and perfected. To this end, all the 
resources of the divine mind, we may well suppose, will be 
applied. The purpose of infinite love cannot comprehend 
any consummation less sublime than universal holiness. 
To this consummation tend, as we conceive, all human 
experiences, all divine providences, all individual and 
social development, the afflictions and pains which man 
innocently suffers, the retributions which his transgressions 
bring upon him, and especially the mediation of the man 
Christ Jesus, through the record of Ijis (xospel, and the 



UNIVERSALISM DEFINED. 21 

inspiration of those who have believed on him. It is 
through these various ministries that we confidently expect 
the fulfilment of our hope. And we have seen no reason 
on science, or moral, or logical grounds, to hesitate in the 
boldest utterance of our conviction, that the moral creation 
' shall be delivered into the glorious liberty of the children 
of God.'" w 

WHAT IS UNIVEBSALISM f 

" In order to understand the subject, it should be ob- 
served that the word Universalism is used in two senses : 
first, as the name of a single distinctive doctrine ; and, sec- 
ondly, as the common appellation of a whole system of faith. 
These different uses of the word must be kept in mind, in 
order to avoid misapprehensions into which the learned 
sometimes .carelessly fall. I will endeavor to make it clear, 
under the first sense. 

" First. Universalism, in its simple and proper theologi- 
cal sense, is the docrine of Universal Salvation; or, in 
other words, of the final holiness and happiness of all man- 
hind, to be effected by the grace of God, through the minis- 
try of his Son Jesus Christ. This is well known to be no 
novel doctrine in the world. It is as old as Christianity 
itself, and has been believed and taught by some of the 
most learned men in the Christian church, and in almost 
every period of her history. It is remarked by Doderlien, 
that the more distinguished for learning any one was in 
Christian antiquity, the more he cherished and defended 
the hope that punishment would ultimately come to an end. 
And Olshausen, another learned German, says, that ' Uni- 
versalism is, without doubt, deeply rooted in noble minds ; 



22 A DENOMINATIONAL OFFERING. 

it is an expression of the longing for perfected harmony in 
the universe.' 

" Believed, as Universalism has been, and still is, by men 
so widely separated by space and time, men of almost 
every variety of creed in the church, and of schools in 
philosophy, we cannot expect to find an agreement among 
them, except on this and a few connected doctrines. Such 
a thing would, in the very nature of the case, be impossible. 
In ancient times, there were orthodox and heretics alike, 
who believed in the final salvation of all men ; and in 
modern times, we find members of almost every Christian 
communion, Greek, Romish, Lutheran, Church of England, 
Presbyterian, Methodist, Baptist, Unitarian, Friends, etc., 
differing widely in many respects ; but all agreeing in this 
one divine truth, — that God loves all men, and will have 
them all to be saved ; and that Christ gave himself a ransom 
for all, and that all will ultimately be brought to holiness 
and heaven. When, therefore, it is said, that an individ- 
ual, of either ancient or modern times, and especially be- 
yond the limits of the United States, was a Universalist, it 
is^by no means to be inferred that he adopted the system 
of faith now generally maintained by the Universalist 
denomination in this country." (1) 

" As respects the one central idea, in which all who have 
ever professed to believe the doctrine, have agreed. This 
great and paramount idea embraces the final end of all sin 
in the human family, and the consequent holiness and hap- 
piness of all men. We deem it proper to consider all who 
embrace this one item of faith as Universalists, however 
they may differ in regard to the ways and means which 
have been, or may be, used to carry into effect the desired 
and glorious result ; or however they may differ as to the 



UNIVERSALISM DEFINED. 23 

times and seasons in which divine wisdom may accomplish 
it. This item of faith evidently distinguishes all its advo- 
cates from all who believe that any of the human family 
will sin and suffer as long as the Creator shall exist." (2) 

" By Universalism, we mean the doctrine of the final 
holiness and happiness of all mankind. We have little real 
sympathy with any writer who uses the broad word Uni- 
versalism in any exclusive sense, or to signify any particu- 
lar clas$ of believers. . . We use the word Universalist, 
in the same sense in which it has always been used in this 
country, since John Murray landed on the shores of New 
Jersey, namely, to signify a person who believes in the 
eventual holiness and happiness of all the human race, 
whatever may have been his opinion on minor topics." (3) 

. . " The name, therefore, may be properly applied to 
all persons of whatever church or name, who believe in this 
great leading doctrine, the final blessedness of all men in 
Christ. This is no new doctrine, as is sometimes alleged. 
The denomination called Universalists is of recent date ; 
the church is a modern church ; but the doctrine is old, and 
has been held, by some minds, in almost every age and 
branch of the Christian church. There were no Lutherans 
before Luther, no Methodists before Wesley. But these 
bodies of believers maintain that their principles are old ; 
and, indeed, identical with Christianity itself. This is our 
claim. We devoutly believe that the faith we hold was 
taught by Paul and John and Christ ; and that it is founded 
in the Scriptures given by inspiration of God. . . The 
term Universalism, in this view, denotes final and univer- 
sal salvation, and whoever believes in that blessed consum- 
mation, we claim as Universalists." (4) 

" Universalism is not a confused collection of doctrinal 



24 A DENOMINATIONAL OFFERING. 

fragments without continuity or relation of parts ; but a 
system of divinity, a tree of life rooted in the character and 
perfections .of Deity, and growing up naturally into trunk 
and branches, putting forth leaves and buds and blossoms, 
and finally producing the ripe fruit of a Christian life. 
. . . In God are united all possible perfections ; and by 
the necessity of his nature he is infinite in all his attri- 
butes, and unchangeable, — the same yesterday, to-day, 
and forever. He is the source of all our blessings, the 
inexhaustible fountain of good to man in this world, and in 
all worlds, in time and in eternity. This is essentially the 
theology of Universalism." (5) 

" Universalism, it may be well to define summarily, is 
the doctrine of the infinite and universal love of God, car- 
ried to its legitimate results. It affirms that God is the 
Father of the human race, — is blessing, and will evermore 
bless, each one of his children ; that his graciousness is 
manifested to each, in joyous, or grievous, or mixed form, 
as is best for him, and will finally work out his salvation 
from all unholiness ; that he has provided an agent, by 
whom he will accomplish that purpose ; and that, at last, 
the sinful, unbelieving, condemned world, will be brought 
unto a pure, sinless, holy heaven. This faith is the only 
doctrine of divine love consistent with the nature of the 
human soul, and with that of the Divine Spirit. The ' car- 
nal mind/ which is at enmity with God, abhors it ; the 
1 spiritual mind ' delights in it. Faith, hope, and love, rever- 
ence, holy aspiration, and reason, when freed from the per- 
versities and weight of the lower nature, confide in, and 
long for, its fruition. And it is impossible, in the nature 
of things, for any other theory of ' the last things ; ' of the 
consummation of God's purpose, of the ' dispensation of the 



UNIVERSALIS!* DEFINED. 25 

fulness of times/ to be the truth of God, who is Love, 
and who made the human soul in his own image." (6) 

UNIVERSALISM IN ITS SIMPLEST FORM. 

" Universalism, as it is now well denned, at least by its 
votaries, embraces a faith in one God, who has made a spe- 
cial revelation of his nature, character, and purposes ; in 
the Scriptures of the Old and New Testaments, which reve- 
lation he has established and confirmed by miraculous dis- 
plays of his divine power, and, consequently, an unequivo- 
cal faith in the divine authenticity and authority of those 
Scriptures in all matters of faith and practice, and in Jesus 
Christ, as the only personal Mediator between God and 
man, being the true and perfect moral image of the Father, 
possessing ' all the fulness of the Godhead bodily/ an 
embodiment and complete exhibition of all the divine per- 
fections, so that he that seeth the Son seeth the Father ; 
that the Father has made him the mediate administrator 
of the divine government, having ( put all things under his 
feet/ and ' given him all power in heaven and in earth ' for 
the express purpose that he should ' reconcile all things to 
God/ and save the world. 

"Thus far, Universalists perfectly agree. . . They 
have considered the great doctrine of the Final Restitution 
of all things, as paramount to all others, and as the great 
fundamental theme of pulpit labors ; and they could there- 
on meet heart, hand, and soul, and with all the feelings of 
Christian love, bid each other God speed." (7) 

" Universalism, then, in its plainest and simplest form, — 
in the form in which it is universally received, and most 
certainly believed by all Universalists, — is nothing more 



26 A DENOMINATIONAL OFFERING. 

and nothing less than this clear, rational, and scriptural sen- 
timent, that God is the Father of all spirits, that the chief 
end, and the end sure to be attained, for which he created 
any spirit in his own image and likeness, is that it might 
' glorify God and enjoy him forever ; ' that in accordance 
with that purpose and his own parental affection, he sent 
Jesus to be the Saviour of the world, ' gave all things into 
his hands, and gave him power over all flesh, that he might 
give eternal life to as many as the Father hath given him ; ' 
that Jesus, in accomplishing his mission, ' tasted death for 
every man/ became i the head of every man,' and ' will 
draw all men unto him,' until he shall see of the travail of 
his soul and be satisfied, having ' put down all rule, and all 
authority and power,' and delivered up the kingdom of 
universal spiritual empire unto God the Father, ' that God 
may be all in all ! ' 

" If a still simpler form of words is wanted, Universal- 
ism is the doctrine of the salvation from sin, and conse- 
quent suffering of every moral being in the universe of 
God, and its consequent and complete blessedness and 
holiness in an immortal existence, by the atonement and 
mediation of Jesus Christ. And in this great, important, 
and distinctive sentiment, all Universalists are agreed, as 
they are agreed in receiving the Bible as the revelation of 
God's will and purpose, and a guide in faith and prac- 
tice." < 8) 

UNIVERSALIS*! IN A CREED. 

The only denominational creed ever adopted by the 
Universalists is the following " Profession of Belief" 

" 1. We believe that the Holy Scriptures of the Old and 
the New Testaments contain a revelation of the character 



UNIVERSALISM DEFINED. 27 

of God, and of the duty, interest, and final destination of 
mankind. 

" 2. We believe there is one God, whose nature is love, 
revealed in one Lord Jesus Christ ; by one Holy Spirit of 
grace, who will finally restore the whole family of mankind 
to holiness and happiness. 

" 3. We believe that holiness and true happiness are 
inseparably connected ; and that believers ought to main- 
tain order and practise good works, for these things are 
good and profitable unto men." 

A writer, in 1835, made these remarks on the above : 
"This concise and luminous profession of faith was 
adopted by the General Convention of Universalists of the 
New England States, at Winchester, N. H M in 1803, and it 
comprehends the outlines of the whole theory of Universal- 
ism, properly so called, in ; words fitly chosen, like apples 
of gold in pictures of silver.' It is not so minutely ex- 
pressed as to hinder a cordial fellowship among those who 
may differ in opinions in regard to some nice and unessen- 
tial points of doctrine. This may be viewed as a favorable 
circumstance, since it is just as visionary to expect a con- 
siderable number of free and inquiring minds to agree in 
every particular of belief, as it would be to expect an equal 
number of men to resemble each other exactly in every 
shade of complexion, figure of body, and habit of life." (9) 

" The doctrine of the final salvation of the world is 
important even as a single tenet ; and if it stood alone, it 
would afford abundant material for the creation of a new 
sect. The question involved is of vital interest to every 
soul, and ought never to be kept back, or equivocally pre- 
sented. . . We believe in distinctive preaching. We 
would have the doctrine of the final salvation of the world 



28 A DENOMINATIONAL OFFERING. 

clearly presented ; but we would not have it so repeatedly 
and prominently argued as to stand in the popular mind 
for the whole of Universalism. No mere dogma, as such, 
can possibly contain it. In the universal application of its 
principles, and the spirituality of its means, Christianity is 
adapted to all people in every age and condition. If Uni- 
versalism comprehends its essential elements, it is more 
than a sect or party. It is the true catholic faith. It is 
impossible for that to be a mere dogma which is strictly 
Universal-ism." (10) 

" Great injustice is done us as a denomination, by the 
statement, frequently made, that Universalists believe all 
men will be saved, whether they become regenerated or 
not. It ought to be understood that Universalism embraces 
no such idea. "We believe only holy hearts will enter 
heaven. But we also believe that all men will finally enter 
there. It follows, logically then, that we believe all will 
be made holy. And this is just what we believe. It is the 
distinguishing feature of our faith. We know that God 
has infinite resources at his command, and we do not be- 
lieve that he cares less for the human soul when disem- 
bodied, than he did before it left its clay tenement. So 
that we unhesitatingly affirm that the grace of God will 
somewhere, and at some time, prepare every soul for the 
service of the upper sanctuary ; in other words, will subdue 
all things unto himself, by bringing all souls into harmony 
with himself, thus making all men holy and happy." (11) 

THEORETICAL AND PRACTICAL UNIVERSALISM. 

"Universalism, — what is it? What does it propose? 
To what does it tend ? These are questions of importance, 



UNIVERSALIS AT DEFINED. 29 

especially to all those who are desirous of being satisfied in 
their own minds, by the exercise of their own reason, as to 
the truth or falsity of any system claiming to be the truth of 
God. Universalism in theory is the idea of an all-perfect God, 
who created the universe for the display of his glory, and 
the good of all he created. It is the idea of a Mediator 
between God and man, — Jesus Christ, — who, in his doc- 
trine and character, exhibited both the perfection of God 
and the perfection of man. It is the idea of the Holy 
Spirit of truth, which is sent forth to all the world, and, 
when followed, guides men into all moral truth. Or, as 
the apostle has it : ' There is one God, and one Mediator 
between God and man, — the man Christ Jesus, who gave 
himself a ransom for all, to be testified in due time.' This 
is Universalism in theory. In practice, Universalism is 
the loving of God supremely, as our Father, and the doing 
to all men in all things as we would they should do unto 
us. It proposes to make all who believe its doctrine, and 
carry that doctrine out in practice, just what the honor and 
highest happiness of man require. It presents for human 
consideration truths and purposes in regard to the charac- 
ter and will of God, concerning the objects and certain re- 
sult of the divine government, to which all moral beings 
are amenable, which are at once cheering and purifying, as 
it proposes to bring all intelligences into a state of holiness 
and happiness in the kingdom of immortality. And hence 
its tendency is to induce supreme love to God, as the divine 
originator of that wonderful plan of grace manifested and 
exemplified in his Son, and which, while it admits of a just 
retribution to every sinner, according to his works, at the 
same time contemplates the final destruction of all sin, and 
the salvation of all sinners. This, and nothing short of 



30 A DENOMINATIONAL OFFERING. 

this, is according to the doctrine of Jesus Christ. This, 
and nothing short of this, meets and satisfies the desires 
begotten in the soul by the Holy Spirit." (12) 

NEGATIVE UNIVERSALISM. 

" In order to answer this question, ' Why am I a Uni- 
versalist ? ' understandingly, we inquire first, What is Uni- 
versalism ; or what is it to believe in Universalism ? 

" 1. What is Universalism? It is not the idea, that any 
or all are to be saved from divine justice, or from the just 
consequences of their sins while they continue sinners and 
unholy ; but it is belief in an infinitely wise and good God, 
the Father of all spirits, who has done, and is doing, and 
will ever continue to do, all that infinite love can prompt, — 
all that infinite wisdom can devise, — all that infinite power 
can execute, — to save every soul from sin, and train all to 
holiness, without doing any violence to human freedom. 
Men are now, and ever will be, free to do as they will or 
choose within the sphere of moral accountability ; but God 
changes dispositions and wills by the influence of his 
Spirit. 

"Universalism does not teach that any can or will be 
saved without faith, without repentance or reformation of 
heart and life. It teaches the conversion and regeneration 
of all souls in the fulness of times. 

" It is not, and never has been, the idea of Universalists 
generally, that all sin, unholiness, and punishment are con- 
fined to this life ; but simply, the idea that, finally, the last 
prodigal son or daughter will return to the Father's house, 
and the last lost sheep to the fold, so that, finally, there 
will be but ' one fold and one Shepherd/ 



UNIVERSALISM DEFINED. 31 

" Universalism is not the idea that sinners are to be, or 
can be, saved without complying with conditions or without 
the use of means ; but simply that the salvation of the 
world is to be the result of a great missionary enterprise 
under God himself. And the problem is, with the liberty 
given to men and the circumstances with which he has 
surrounded them, can he regenerate, purify, and restore 
all souls to righteousness ? 

"1. Affirmatively, we argue this result, from the fact that 
God is the Creator and Father of all moral intelligences. 
If he is the Father of all, he will save all if he can. 

"2. God is the Infinite Mind, and consequently possesses 
more intellectual and moral power than all his creatures in 
the aggregate. 

" 3. God is perfect in knowledge and wisdom. 

"4. He has already converted, regenerated, and saved 
some of the most ignorant and hardened unbelievers, and 
the most wicked sinners of earth. If he has done this, He 
is able, with sufficient means and time at his disposal, to 
convert, regenerate, and sanctify all souls." (13) 

NOT THE WHOLE OF UNIVERSALISM. 

"The distinguishing feature of Universalism, that in- 
deed which gives the system its name, is the doctrine of the 
final salvation of the whole human family. This single 
doctrine, however, does not constitute the system of faith 
which is known under the name of Universalism. It is the 
result of a system which embraces all the means, methods, 
and agencies by which that glorious end is achieved." (14) 

"It is an unworthy conception, and an injurious error, 
to define Universalism as consisting in the naked and 



32 A DENOMINATIONAL OFFERING. 

isolated opinion that all men will, some time or other, and 
somehow or other, be saved. This does not define a relig- 
ious system of principles. It is no principle at all. It js 
but the result of principles. True, it is a distinguishing 
fact in regard to the system of principles which constitute 
Universalism, and that they shall legitimately work out 
this grand result ; but it is those principles themselves that 
constitute Christian Universalism. 

" By Universalism, as a subject of religious faith, we 
mean the great system of truth divine comprising places 
and arrangements, means, motives and ends, principles 
and operations, by and through which the wisdom, and 
love, and power of the Deity act in the government of the 
world, and by and through which the subjects of his 
moral government must act that they may become a perfect 
society. The primary principle, that which is pre-eminently 
emphasized in this great moral system, embracing the 
Divine Sovereign and his loyal subjects, is the operative 
principle of communicative goodness, working downward 
from the stronger to the weaker, from the superior to the 
inferior. This communicative operation of the principle 
of beneficence commences with the Head of all, the Infi- 
nite Father. . . . This practical principle of com- 
municative goodness, working from the higher to the 
lower, in acts of beneficence, is peculiar to Universalism as 
a theological system. (15) 

FAITH IN UNIVERSALISM EXPRESSED, 

" The longer we live, the stronger grows our faith in the 
great doctrine of a world's salvation. The more we see 
and meditate on the works and ways and providences of 



UN1VERSALISM DEFINED. 33 

God, the more fully are we convinced of the perfect, illimit- 
able, endless, and changeless benevolence of our Father in 
heaven ; and of the utter impossibility of his ever dooming 
any of his offspring to interminable torments. His benevo- 
lence is written, as with sunbeams, upon all creation. The 
heavens above, the earth beneath, the world around and 
within us, the worlds of mind and of matter, the animal, 
the vegetable, and the mineral kingdoms ; the adaptation of 
means to ends, — means all-efficient, and ends all-benevo- 
lent ; the order of Divine Providence, by which seeming 
evil is seen to result in good, light to shine forth out of 
darkness, joy to spring up from the bed of sorrow, by 
which the harsh and terrific mutterings of thunder, and the 
livid lightning's crash, are made to purify the very air we 
breathe, and make it salubrious both to vegetable and 
animal life ; the ten thousand sources of enjoyment and of 
profit in what we are wont to deem evil, — all, all combine 
to declare that ' the Lord is good unto all, and his tender 
mercy over all his works/ . . . 

" All good men and good beings in the universe desire 
and pray for the salvation of all men ; they all pray for the 
suppression of vice and misery, and for the universal preva- 
lence of holiness and happiness. Well, from whence 
springs this desire? — from God, or the devil? from good, 
or from evil? Is it a good, or a bad desire? All will 
answer : It is a good desire, and doubtless springs from 
God. Well, reader, will God inspire his creatures with 
more benevolent desires towards his offspring than he feels 
himself? Are we more benevolent, or better than God? 

" Again, will God inspire desires and prayers in his 
children in opposition to his own will and purposes? Or 
will he inspire in them desires and prayers which he deter- 



34 A DENOMINATIONAL OFFERING. 

mines never to grant ? Impossible. For we are required to 
pray for all men, — and to pray in faith, too, nothing 
doubting, — for the very reason that this accords with the 
will of God, ' who will have all men to be saved, and to 
come unto the knowledge of the truth.' 

"Do you wonder, then, that we are firm believers in 
Universalism ? That our faith grows every day we live, 
and firmer every year that rolls over us ? Would you not 
wonder if we could be anything else but Universalists, with 
such evidences before us? Great as is the number of 
Universalists now, and rapidly as they are increasing, we 
sometimes wonder, when we think of the evidences of our 
faith, that our numbers are not still greater, and that they 
do not increase more rapidly. But God's time is the best 
time to convince the world ; and our faith is firm that, in 
his good time, nations shall be born in a day. Let us, 
then, one and all, trust in him, believe his word, and live 
the faith we profess." (16) 

THE NAME UNIVERSALISM. 

" There is no name in the world like the name Universal- 
ism. It is high, and embodies the sublimest hope of 
eternity. In those good old days when we preached the doc- 
trine, we did not deal much in religious filigree, but in plain 
terms. There is nothing so spiritual as Universalism ; it 
embodies all that is beautiful in theory, excellent in doc- 
trine, and in purity of life and heart ; and it is doing its 
great work to-day." (17) 

" Our name is a good one. It was wisely chosen at the 
baptism of our denomination. A better I cannot conceive. 
It has a common centre, — unity, — and a positive declara- 



UNIVERSAL1SM DEFINED. 35 

tion ; one God and Father of all ; one Lord, the Saviour of 
all ; one brotherhood, one fold. It has a boundless circum- 
ference ; it accepts all truth ; embraces all goodness ; re- 
wards all virtue ; punishes all vice ; saves and blesses all 
men. It overcomes all evil ; corrects all error ; removes 
all wrong; reconciles all hearts to God. It is universal. 
It cannot be confined or restrained to become narrow, sel- 
fish, sectarian, without perverting and destroying its mean- 
ing and intent. I love it ; I admire it ; I praise it ; it is 
so like God in all his works ; so like Jesus in the Gospel ; 
so like the spirit of truth and power of love everywhere. 
I was ordained to preach it, to honor it, to defend it from 
all personal pride, and party prejudice ; working under it 
for the conversion of sinners, the joy of hearts, the salva- 
tion of men. To me it is the synonym of all that is true 
and pure and good and holy and beautiful and lovely and 
noble and glorious in God, in man, and in all the world. 
It comprehends all perfection, is all light, life, love, and 
immortality. It banishes to eternal oblivion whatever is 
opposed to God and human happiness ; all wrath, enmity, 
hatred, variance, everything impure, false, hateful, all sin, 
sorrows, suffering, death, and corruption. It fills the soul 
with all love, peace, good-will, joy, and attunes the heart 
to the praise of God. It embraces the faith of Jesus, and 
works the work of God. Beautiful, harmonious, significant 
word, — Univeksalism ! May it always live in its spirit, 
be honored in its true meaning, and never be disgraced by 
any who accept it, so long as names shall be needed to 
distinguish principles and ideas, — the faith, hope, and 
characters of mortal men ! " (18) 

" Some seem to think the name Universalist improper, 
and seem to be ashamed to own, or confess, the doctrine 



36 A DENOMINATIONAL OFFERING. 

that has the designation of Universalism. I propose to 
show, in this article, that it is a good name, a glorious, 
heavenly name, a name which no man ought to be ashamed 
of, but which all may be proud to own. The name and the 
doctrine which it designates are all drawn from God's 
word, which teaches, — 

"1. That God is the Universal Father. Matt. vi. 9. 

" 2. That God is the Universal Saviour. 1 Tim. iv. 10. 

" 3. That Jesus, as the Son and Sent of God, is instru- 
mentally the Universal Saviour. 1 John iv. 24. 

" 4. That God's will is for Universal Salvation. 1 Tim. 
ii. 4. 

" 5. That God's grace brings Universal Salvation. Titus 
ii. 11. 

"6. That there shall be a Universal Ingathering of human 
intelligences unto Christ. Eph. i. 9, 10. 

" 7. That there shall be a Universal Deliverance from sin 
and suffering. Rom. viii. 23. 

"8. That there shall come a period of Universal Right- 
eousness. Rom. v. ; Isa. xiv. 

"9. That Universal Reconciliation shall ultimately be 
effected by Jesus Christ. Col. i. 20. 

" 10. That there shall ultimately come a period of Uni- 
versal Praise to God, and confession to God's glory. 
Rev. v. 13 ; Phil. ii. 9-11. 

" 11. That there shall be a Universal Blessing of all na- 
tions, kindreds, and families in Christ. Gen. xxii. ; Acts 
iii. 

"12. That there shall be a Universal Resurrection to the 
condition of the angels of God in heaven. 1 Cor. xv. ; 
Matt. xxii. ; Luke xx. 

" Now, let me ask, should not these sentiments be called 



_ UNIVERSALISM DEFINED. 37 

Uhiversalismf And should not those who % hold them be 
called Uhiversalists? Oh! it is a glorious name, — a name 
full of meaning — embracing Univeksal Good ! So, then, 
when anybody speaks of my religious faith, let him call it 
UNIVERSALISM ; and when anybody speaks of me, in 
reference to my religious sentiment, let him call me UNI- 
VERSALIST ! " < 19 > 

" What's in a name? There may be much in it. And 
I wish to say a word with reference to the name which 
stands at the head of this writing. The beauty and force 
of this name are seldom understood ; and but few persons 
seem aware of the proud claim which it justly puts forth to 
entire harmony with the great doctrine of the Gospel of 
Christ. I touch here upon no trifling matter ; and I wish 
to take no undue advantage of the sound of a word. But 
as Hebrew names in the olden time were significant of 
some fact, so the name of a religious denomination may be 
the expression of a bright prophecy. 

" Let us look, then, for a moment at the names of some 
of the principal sects into which the Church of Christ has 
been divided through the darkness and the corruption of 
ages. Roman Catholic is a contradiction in terms, — for a 
church that is Roman cannot be catholic or universal. 
This very word shows the relation of the sect to a particu- 
lar dynasty on earth, — to the ecclesiastical rule which men 
have set up in a certain city, in the vain hope of making 
that city, throughout all generations, the mistress of the 
world. Protestant Episcopal merely indicates the protest 
of certain persons against the errors and abominations of 
the older establishment. And when the Romish Church 
shall utterly fall, as fall it must, there will be no meaning 
in the term Protestant, for there will be nothing left to pro- 



38 A DENOMINATIONAL OFFERING. 

test against. This name, therefore, with all its high pre- 
tensions, is but local and temporary in its signification, 
and of course must soon pass away. Presbyterian is a word 
relating to a particular form of church government, and in 
the great matter of Christian doctrine means precisely 
nothing. And the same may be said of Congregational, 
which suggests nothing of hope or comfort to the soul of 
man. Baptist has reference to the use of water in admin- 
istering a certain rite of the church, and as applied to a 
sect is a word of remarkably narrow and trifling significa- 
tion, — quite too small to be made the theme of earnest 
discussion among sensible men. Methodist, a term ap- 
plied to certain defenders of the Romish Church in the 
seventeenth century, who attempted to bring to a close the 
controversy with Protestants by new methods of reason- 
ing, afterwards came to designate a modern sect, who 
claimed to be particularly methodical in observing the rules 
of religion, and in the regularity of their lives, — though I 
have never been able to perceive any remarkable order 
among the people bearing this name, unless it be on the 
principle that there may be method in madness. But they 
are greatly improving, and they ought to be encouraged ; 
so that I would carefully avoid saying an unkind word of 
them. This term, I need hardly say, gives no intimation 
of hope or confidence to the world. And Unitarian signi- 
fies the simple belief of oneness in the Godhead. This 
belief indicates nothing to excite either hope or fear in the 
human breast, and may be held by persons widely differing 
in their views of subjects involving the deepest and the 
highest interests of humanity. And indeed persons bear- 
ing this name hold all manner of belief, while some of them 
seem to glory in holding nothing that deserves to be con- 



UN1VERSAL1SM DEFINED. 39 

sidered Christian belief of any kind. But the very name 
Universalism is a prophecy of good. It is free from all 
specific meanings, all limitations and partialities, and 
embraces at once, in the promises of God and in the re- 
demption that is in Christ Jesus, all the nations, all the 
families, and all the kindreds of the earth ! 

u Creeds and sects have their work to do in the world, and 
may all be serviceable in their proper time and place. But 
the true religion of Christ, rising above them all, as the 
mountain established in the top of the mountains, will 
endure beyond all the agitations of party strife, and give 
shelter and repose to every weary child of humanity. 
There is an adaptedness in Christianity to the wants of all 
men ; and it needs but to be seen in its broad and benefi- 
cent spirit, to secure the belief of every mind and the love 
of every heart. And we rejoice at this day that there is an 
increasing disinclination in the minds of men to be ham- 
pered by narrow creeds, and to seek for the prosperity of 
religion in the mere triumph of a party. All party names 
may cease to be known, and certainly all party spirit will 
die, when all nations shall flow unto the mountain of the 
Lord's house, and the kingdoms of the world shall become 
the kingdom of our Lord and of his Christ ! " (46) 

" I feel a deep interest in our denominational name, as 
well as doctrines. . . I confess that the name sounds 
better than any other name. I love it, because I owe my 
allegiance to it. Whatever I have attained has been as a 
Universalist minister. I might go back forty years, and, 
had I the making of the name, I could not suggest one 
that would suit me better. I was born under it, and I ex- 
pect to die in' full allegiance to the Universalist faith. I 
understand what it means. ... I like to see a man 



40 A DENOMINATIONAL OFFERING. 

true to his country, to his home, and true to the interests 
of that which has made his religious faith." (27) 

THE FOUNDATION OF UNIVERSALIS*!. 

" ' God is love.' These three words contain the sublim- 
est truth ever revealed to man ; a truth which is the founda- 
tion of Universalism ; a truth which man's wisdom can 
never set aside ; a truth which is as a pledge of immortal 
bliss to the intelligent creation. In harmony with this 
short and emphatic declaration must be all the divine attri- 
butes, all the relations the Supreme bears towards mankind, 
all the dealings of his power, wisdom, and justice towards 
the subjects of his government, and all the teachings of the 
inspired revelation. There is no room in the universe for 
an argument against the declaration of these words, and 
upon these we build the glory of Universalism. But what 
is Universalism? 

" Universalism is a system of faith drawn from the Holy 
Scriptures. It recognizes the existence and perfection of 
one living and true God ; his righteous, and benevolent, 
and universal government, his unlimited care and kindness 
over the creatures of his power. It recognizes Jesus Christ 
as the Son and Sent of God, as the delegated Saviour of 
the world ; his precepts as the rule of life, and his doctrine 
as the hope and comfort of man. It recognizes the ac- 
countability of man to God, the heinousness of sin, the 
intimate connection of holiness with happiness, and sin 
with misery. It recognizes the mortality of mankind, the 
resurrection universal from the dead, and the final holiness 
and happiness of every intelligent being, through the un- 
bought grace of God." (20) 



UNIVERSALISM DEFINED. 41 

" We are Universalists. There is nothing narrow in 
that name. It means universal truth, as well as universal 
salvation. Its arms are long enough, and its bosom is 
capacious enough, to embrace everything that is useful to 
man in this world and in the world to come. We do claim 
that we are seekers after truth ; and every truth that has 
been, or may be, discovered, in science, philosophy, or 
religion, is ours by virtue of our all-embracing name. The 
man of science, turning his telescope towards heaven, may 
read new records among the stars ; digging down into the 
earth, he may trace the footprints of Jehovah on the fossil 
remains of buried epochs ; walking amid the wonders of 
the floral kingdom, he may acquaint himself more and 
more with the beautiful ' thoughts of the Creator/ and, 
returning with his revelations, he may awe and inspire 
a waiting world. He is only our servant, doing our work, 
and bringing treasures to augment our stores. The philos- 
opher, tracing his way amid the labyrinths of thought, and 
finding out the subtle laws of matter or of mind, illus- 
trates more and more the length and breadth, the depth 
and height, of our all-embracing name. The philanthro- 
pist and statesman, laboring to correct our social abuses, 
and remove our political ills, are our forerunners, — John 
the Baptists sent before to prepare the way. And when, 
on all the towers of science and religion, the watchmen shall 
see eye to eye, and the conflicting interests and dogmas 
of sects and creeds shall all be harmonized, and ' the lion 
and the lamb shall lie down together,' and the prayer of the 
Master is fulfilled, 'that they all may be one as thou, 
Father, art in me and I in thee,' this millennium church, 
the ' broad church,' the ' church of the future,' the ' one 
fold ' beneath the watchful care of ' one Shepherd,' will 



42 A DENOMINATIONAL OFFERING, 

only fulfil the prophecy and realize the ideal of our denom- 
inational name." (109) 

" There is a doctrine in the Christian world denominated 
Universalism. It teaches that ' God is the Father of the 
spirit of all flesh ; * that all men are brethren, bound to 
love one another as God has loved and ever will love them 
all ; that obedience to the divine law is the highest heaven 
of the soul here or hereafter, and transgression of it the 
surest hell ; that it is the purpose of the Universal Parent, 
through Jesus Christ, his Son, to bring all men to a saving 
conformity with the requirements of this law ; and conse- 
quently into a state of redemption, from ' this bondage of 
corruption into the glorious liberty of the children of God/ 
This is a great doctrine. It is one of the most important 
affirmations that man can hear. It involves the high- 
est interests of the race. It personally concerns every 
mortal. If it should seem to be proven an error, the 
conceptions respecting God and man which it involves 
are certainly worth examining and weighing well, because 
we do not see any doctrine that can reach beyond them. 
If it be true, then, surely, every good heart must rejoice, 
and all men, as they seriously contemplate the truth, be 
led to see more of its inexpressible worth to mortals now, 
and to immortals evermore. 

" "What a beautiful word is Universalism, and how full of 
holy meaning it is ! We understand by it the dominion 
of God over all ; his boundless and unfailing love ; his will 
to make all his children know and serve him, and his power 
to carry that will into effect. We understand by it the 
great brotherhood of mankind ; that men belong not only 
to God, but to each other as brothers and helpers. . . . 
We understand by it that men have not only a common 



UNIVERSALIS!! DEFINED. 43 

interest in the present life ; but a common inheritance of 
immortality hereafter. "We understand by it that the spirit 
of love is the holiest spirit, the service of love the holiest 
service, and the peace of a loving spirit above all other en- 
joyment that mortals can know ; that God is to be served, 
not in slavish fear, but in filial love, for ' that perfect love 
casteth out fear/ This is Universalism. Eemember it, 
reader ; think of it often. When you hear others speak 
lightly or contemptuously of this name, think what it 
means ; and when you would be wise and good, think how 
this word instructs you ; and when you think of what the 
world wants, remember what can supply its wants, and 
make heaven here below." (21) 

OLD-FASHIONED UNIVERSALISM. 

" Concerning our denomination I have a right to speak, 
having been engaged for more than thirty years — in 1852 
— in its ministrations, and wedded with its interests. Let 
me say, then, distinctly, I have no desire to see our denom- 
ination shorn of its distinctive features, its denominational 
peculiarities. I love old-fashioned Universalism." (22) 

" We have recently — in 1856 — seen the inquiry, What 
is meant by old-fashioned Universalism? We suppose it 
belongs to the doctors of divinity to answer ; but as they 
seem to disagree in these days about as much as doctors of 
medicine, and as we have frequently used the term ourself, 
ay, more, and pride ourselves upon being an old-fashioned 
Universalist, we have concluded not to wait for them or 
others, but to inform those who would know what we mean 
when we use the blessed and to us significant term. 

" To us it implies that Universalism, which, in itself, by 



44 A DENOMINATIONAL OFFERING. 

itself, of itself, without the aid of any other ism or extra- 
neous doctrine, satisfies the wants of the divinity within us. 
It is that which never swerves from the golden rules given 
us by its great Master, the Redeemer. It leans neither 
to the right nor the left, sways backward nor forward, but 
plants itself on the Rock of Ages, and looks heavenward. 
It does not say to one, c Join us, and you may believe so 
and thus, and do this or that ; ' and to a second, ' Become 
one of us, and your faith may be this, that, and the other, 
and your deeds such as your conscience authorizes ; ' but it 
offers to all a ' Thus saith the Lord ; ' it tells all, ' If ye 
love me, keep my commandments. ? 

"It is not a narrow faith, for it embraces the uttermost 
parts of the earth ; it is not a selfish faith, for it cries, 
1 Have we not all one Father ? Hath not one God created 
us ? ' it is not a cheerless one ; for it says, ' I will not leave 
you comfortless, I will come to you ; ' it is not indefinite, 
for it expressly tells us, 4 Whither I go ye know, and the 
way ye know ; ' it is not cold, for it bids its believers 
i Love one another, even as I have loved you ; ' it is not 
illiberal, for it will have all men to be saved, and to come 
unto the knowledge of the truth ; it says distinctly, c All 
nations and families and kindreds of the earth shall be 
blessed ; ' it will swallow up death in victory, and wipe 
away tears from off all faces. 

" This is old-fashioned Universalism, as we understand 
it ; broad, for it has the universe for a platform ; social, 
for it calls all men brothers ; cheerful, for it ever has a 
bow set in the heavens ; definite, because it has always a 
yea and nay ; warm, for it palpitates with a Saviour's 
heart ; liberal, because it encircles every child of God. 
' Our Father in heaven ' is its author, Christ its exemplar, 



UNIVERSALIS*! DEFINED. 45 

the Bible its creed. Glorious faith ! Well might the 
angels, who heralded its advent, sing, 4 Fear not, for behold 
I bring you good tidings of great joy, which shall be unto 
all people/" (23 > 

UNIVERSALIS*! DESTINED TO TRIUMPH. 

" Universalism is not a doctrine which teaches that man 
shall be saved from punishment. . . In regard to the 
extent and duration of punishment there is a difference of 
opinion among us, as there is on other points among other 
sects, who yet maintain the same general views. . . . 

"It is sufficient, for the present occasion, to say that all 
Universalists believe in complete punishment for sin, and, 
therefore, Universalism is not a doctrine which teaches 
that man may do evil with impunity ; but it is a doctrine 
which teaches that all mankind will finally be saved from 
sin and consequent misery. This is an important sentence 
in our discourse, for it is a position of which our opponents 
seem not generally aware. 

" Be it remembered that we do not enter the arena of dis- 
cussion to argue against punishment, — against future 
punishment, — but against the endless duration of sin and 
misery. We do not believe that evil is ultimate in the 
government of God. . . We do not believe, then,, that 
punishment is vindictive, but that it is corrective, emen- 
datory. . . Universalism teaches that every man shall be 
adequately punished for his sins. How, then, can our doc- 
trine be immoral in its tendency ? . . It is destined to 
finally triumph, for ' the goodness of God leadeth to repent- 
ance.' 

" A few words more to the Christian and philanthropist 



46 A DENOMINATIONAL OFFERING. 

of whatever name or sect. If you cannot believe with us, 
we think you will, at least, acknowledge that our view is 
the most thrilling and glorious of which the human mind 
can conceive. Think of it, brother! It comprehends in 
the embrace of mercy every human soul ! — not darkened 
and debased, nor polluted with sin ; but purified and per- 
fected, holy and happy. Tell me, in your broadest 
scheme, what nobler end can you propose than universal 
good ? You cannot have more ! Would you stop short of 
this? Oh, say, if it may be so, have you one objection? 
Will you not fervently rejoice, and shout the triumph also? 
Look at it ! look at it ! From a small fountain, a bound- 
less sea ! From strains which quiver over angel harps, 
anthems of praises, rising higher and higher, pealing 
from rank after rank of the white-robed host of the whole 
family of man ! Armies of those who have been down in 
the shadow and in the gloom, coming up and shouting 
upon the hills of heaven ! light breaking from one point, 
and flowing wider and wider, and yet wider, until the vast 
universe is flooded with glory ; and from those whose 
islands and altars are now in twilight or in darkness, goes 
up the morning song of joy and redemption, like the mingled 
voices of many waters ! " (24) 

" We believe that Universalism rests upon the most pro- 
found analysis of the mind of man, and harmonizes with 
his best hopes and desires. All. good men wish it were 
true, even when compelled by their theology to disbelieve it. 
The most accurate survey of the motives of human con- 
duct, the most comprehensive view of history, and the 
most correct appreciation of the tendencies of society, — all 
bear testimony to its truth. The moral operations of our 
time are strong by its power ; nor is it too much to say, 



VNIVERSALISM DEFINED. 47 

that the coming of God's kingdom upon earth must be the 
result of its general application. 

" Thus is it in all things. In all theories of science or 
philosophy, the false evaporates and leaves only the true. 
The eternal work is proceeding, which eventually arranges 
the shifting elements of things, and places everything in 
its true position. And what does this irresistible tendency 
teach us ? That only the good is enduring. That the false 
has no principle of life loithin itself and is therefore transi- 
tory. That the time draws near when Error shall shrink 
away from God's moral universe, before the silent gaze of 
Truth. This wondrous power of separation resides not 
in time, but in the action of the all-pervading Spirit. God 
has made truth strong and error weak, and ever is his 
voice pronouncing the fiat of separation. So shall the true 
at last triumph through his almighty power." (25) 

"We, as Universalists, believe that our views will, at 
length, supersede all others, and that all will know the 
truth, from the least to the greatest. But why do we 
believe this ? We answer : — 

" 1. Truth must triumph. 'Every plant/ says Jesus, 
1 which my heavenly Father hath not planted, shall be 
rooted up.' Only truth can stand forever. ' The eternal 
years of God are hers." Hence, Universalism as the truth 
of God, will move on, conquering and to conquer, until the 
earth shall be filled with the knowledge of our faith. 

"2. The word of God is pledged to its triumph. ' And it 
shall come to pass in the last days/ says Isaiah, 'that 
the mountain of the Lord's house shall be established in 
the top of the mountains, and shall be exalted above the 
hills ; and all nations shall flow unto it. And many people 



48 A DENOMINATIONAL OFFERING. 

shall go and say, Come ye, and let us go up to the moun- 
tain of the Lord, to the house of the God of Jacob ; and he 
will teach us of his ways, and we will walk in his paths.' 

" 3. All people pray for our faith ; and if prayer is avail- 
ing, it must, at last, be the faith of all. Seldom do we 
hear men pray for the endless misery of the sinner. The 
soul revolts from such a prayer. Hence even the stanch- 
est opponents of Universalism pray for its success, when- 
ever they offer a true Gospel prayer. And a faith which 
is prayed for must triumph at last. 

" 4. Ours is the only faith that meets the wants and satis- 
fies the desires of the human soul ; and, as such, it must be 
successful at last. Very few persons believe in endless 
misery for themselves or their friends, and when the creed 
is lost sight of, the instincts of the soul are always in favor 
of Universalism. As Paul says : * The word is nigh thee, 
in ttty mouth and in thy heart, that is, the word of faith 
which we preach.' 

"5. Ours is the only faith which is honorable to God ; 
the only faith which is based upon love, — immutable love, 
— broad as the universe, and reaching to all ; and love will 
triumph over all that is opposed to it, for God is love. 

*'Why should we not, then, cherish our faith? Why 
should we hesitate to avow ourselves Universalists ? Let 
us be true to our convictions ; true to conscience, and true 
to God." < 3 > 



PART II. 

HISTORICAL UNIVERSALISM. 

THE ORIGIN OF UNIVERSALISM. 

The same course will be pursued, in this part of our 
labors, that was adopted in Part I., namely, the gathering 
up of a few fragments from what has been published in rela- 
tion to the history of our doctrine, both in the United 
States and in other countries. And what is here pre- 
sented will show the origin of our views, so far as frag- 
ments can do it. They are the facts in the case, and 
worthy of the deepest consideration, because they present 
the growth of the most important doctrinal movement the 
world has ever known. 

Having seen what Universalism is, — the desire of all 
hearts, when under the influence of the Christian spirit, — 
the reader must feel anxious to learn more of its origin. 

It will be seen by these pages that our views are not 
new in the world's history, nor powerless for good in the 
community. They are doing their great work in the 
world, and will keep pace with the advancement of light 
and knowledge. "We are still growing, — growing in the 
esteem of others, — from the blade to the ripe corn in the 
ear, — from a small stream to a mighty river, — the river of 
our God. (c) 

" Notwithstanding the present extent of Universalism, it 
4 49 



50 A DENOMINATIONAL OFFERING. 

was small in its beginning in the world ; also small in its 
beginning in this land. In its history it very strikingly 
resembles a stream of water. In following a stream of 
water, we start with the rivulet, flowing, it may be, from a 
small spring in some far-off mountain desert. "We follow 
it a short distance, and we find it joined by another rivulet. 
And then a little further on we find another coming tumbling 
down the mountain-side, hurrying on to its destination. 
And then another, and still another, in like manner, come 
tumbling down as tributaries to the main stream. And so 
the stream rolls on, and as it rolls on, it turns the mill that 
grinds the corn ; then it bears along the light canoe ; then 
boats of larger size ; then great ships with their white 
sails, bearing the commerce of nations, are borne on 
towards the ocean. So, in tracing the history of Univer- 
salism, we start with a single promise, t— the first that was 
given to man. That promise is the small spring in the far- 
off desert. From this spring there flows a stream so small 
that it is with some difficulty that we are able to trace all 
its winding. But as we follow on we find tributaries flow- 
ing in and swelling the main stream. They come from the 
promises made to the patriarchs ; from the predictions of 
the prophets, and from the shadows and types of a typical 
dispensation. And then, following on some distance, we 
behold a mighty swelling of the stream in the advent of 
the Saviour, the song of the angels, and the preaching of 
the apostles. Now we find ourselves sailing on a deep and 
broad river, borne on by the winds of truth and love, — 
fresh breezes from the flowery hills of heaven. But, as 
obstructions are sometimes placed in the way of streams, 
and as muddy waters sometimes flow in, so, also, was it 
with our glorious faith. It was opposed by open enemies 



HISTORICAL UNIVERSALISM. 51 

and corrupted by professed friends. For five hundred 
years the muddy waters of error and false doctrines were 
flowing in, and the pure waters were being hedged up by 
mountain difficulties. And, finally, the church reached 
the climax of corruption, and Universalism was condemned 
by a general council, and its friends, living and dead, were 
anathematized. This was done by the Fifth General 
Council, at Constantinople, in the year 553. Then followed 
the dark ages, and they followed as the result of the action 
of the church in receiving errors and rejecting the truth. 
During the dark ages Universalism was but little known ; 
for it is a religion that wants light, and not darkness. But 
as streams Of water will finally break over, or bear away, all 
obstructions, and roll on towards the ocean, so the pure 
waters of salvation began, in the Reformation of the six- 
teenth century, to bear away the obstructions placed before 
them, and to purify themselves from the muddy waters of 
error and false doctrines. And from that day to this, oppo- 
sition has been giving way before the pressure of divine 
truth, and the muddy waters of error, which, to very many, 
has turned life unto a cruel bitterness, have been drying up, 
and the channels in which they once flowed are being filled 
with the sweet waters of salvation. And as these waters 
roll on, we hear rising, from plain and mountain-top, the 
song of the ancient jubilee, made more sweet and full, as 
blessings multiply : ' Cry out and shout, thou inhabitant of 
Zion ; for great is the Holy One of Israel in the midst of 
thee.'" (m) 

" ' How is it/ said an inquirer to me, not long since, ' that 
your doctrine, if true, should have remained so long in ob- 
scurity? I understand that as a system, in its present 
form, it was not widely preached, or believed, until within 



52 A DENOMINATIONAL OFFERING, 

about fifty years/ The question is a proper one to be 
asked, and not a difficult one to answer. And though 
Universalism has from the beginning had its advocates, 
and those among the luminaries of the church, we are con- 
tent to answer the question as it is put. The reply to it 
will lead us to consider some of the great features of God's 
method as Ruler of the world. Hence we meet at the 
same time many questions of the same nature, and asked 
with other views. The infidel asks of the believer in 
Christianity, i How is it, if your religion be of God, that 
it advances so slowly, and is even sometimes defied, if not 
overpowered, by adverse influences, and powerful organ- 
ized sins ? ' 

" The reformer is met by the same question in essence, 
though in a different form : ' How is it that your notions 
have just come to light? Are you wiser than your fathers, 
or, peradventure, than Jesus and his apostles? You are 
fanatical, and your conscience is diseased and over-nice.' 

" Doubtful Christians stumble over the same difficulty in 
another form, and groan over the ' loss of interest/ or the 
inroads of error, and seem to fear that the world is going 
backward, or that error has stolen the sceptre from the 
sleepy hands of truth. Our views touch all these difficul- 
ties, and they furnish in part our reasons for discussing 
this question in the present form. For, let me observe, I 
do not by any means feel under obligation to answer such 
a question to any of the religious systems around us ; for 
none of them are old enough to have any right to ask it. 
They are all comparatively modern. Look at Judaism, 
hoary with an age of three thousand years. To this day, 
at the proper time, the Jewish father gathers his children 
around him, and recites the escape of their forefathers, 



HISTORICAL UNIVERSALIS!*. 53 

brought out of Egypt by the mighty hand of God, thirty- 
three centuries ago. 

" To this day, with staves in their hands, and sandals on 
their feet, they partake of the Passover, — a sacrament of 
freedom, in memorial of the overthrow of the oppressor, 
and the deliverance of the oppressed. After fifteen hun- 
dred years, Judaism saw Christianity rise as a rival system, 
assuming to take away its dominion, and to bring in a new 
and better way. Judaism might well put the question to 
Christianity, and it did put it. ' We know that God spake 
unto Moses ; as for this fellow, we know not whence he is, 1 
said the ancient order to the recent innovation. And 
inasmuch as Christianity neither denied that Judaism was 
of God, nor that God was perfect and all-wise, the ques- 
tion was pertinent to the Christian, ' If your religion is true, 
why has it not appeared before ? ' l Do you pretend that God 
gave the imperfect system, and delayed the perfect until 
this late time ? ' might the hard-featured scribe ask of the 
zealous Christian. 

" Catholicism usurped the place of Christianity, and, 
after sixteen hundred years of the history of the church had 
been fulfilled, Protestantism appeared, and was resisted as 
an innovation. The Catholic still asks the question of 
Calvinist, Arminian, and Baptist, ' Where was your religion 
before the Reformation?' to receive perhaps the retorted 
question, ' Where was your face before you washed it ? ' So 
that, if antiquity is the test of truth, no one of the religious 
orders around us can show such a claim to it as to entitle 
it to question the pedigree of others. Moreover, we do not 
find that what is ancient is always the best ; for if it were 
so, ancient and venerable error would be better than a 
modern and fresh-discovered truth." (127) 



54 A DENOMINATIONAL OFFERING. 



IS UNIVERSALIS!* A NEW DOCTRINE? 

" It is sometimes asserted by our opponents that, Uni- 
versalism is a new doctrine, having been preached in 
America less than a hundred years ; and then perhaps the 
same opponent will say, in the next breath, that it is an old 
doctrine, and was first preached by the serpent in the 
garden of Eden ! It is evident that both of these asser- 
tions cannot be true; it is equally evident to our own mind 
that both are false. 

" But let us examine the objection for a moment. If Uni- 
versalism is true, why was it not preached in America 
before the days of Murray? Now, if there is any force in 
the objection, it is equally good against all religious sects, 
even against Christianity itself. If Christianity is true, 
why was it not introduced into the world before it was? 
The Baptists have existed as a sect about three hundred 
and forty years. Suppose we should approach a preacher 
of this communion, and say, i Sir, if your doctrine is true, 
why was it not preached before?' "Would he regard the 
objection of any force ? Not in the least ; and yet he turns 
and urges it against Universalism, and calls it unanswera- 
ble. 

" The Methodist Episcopal Church has been in existence 
not more than one hundred and fifty years. Suppose we 
should approach a divine of this church, and say, ' Sir, if 
your doctrine is true, why was it not preached before ? ' 
Would he not laugh at our folly in stating such an objec- 
tion ? Most certainly. And yet he urges the same objec- 
tion against us, and calls it an argument. 

" The first Presbyterian Church in America was organ- 



HISTORICAL UNIVERSALIS*!. 55 

ized in Philadelphia, about the year 1700. If its doctrines 
are true, why not preached before? The argument is as 
good against one church as another. The objection, how- 
ever, is without any force. A sentiment is not true, be- 
cause it is ancient, neither is a doctrine false, because it is 
new. 

" While we admit that truth is progressive, and that new 
light bursts upon the mind, we by no means admit that 
Universalism is a new doctrine. It has been cherished by 
good men in the church in all ages. It was boldly pro- 
claimed by Christ and his apostles, and by the prophets 
of old. The doctrine is as old as the purpose of God ; for 
' He hath purposed in himself, to gather together in one, 
all things in Christ. , Eph. i. 10. It is as old as the will 
of God ; for ' he will have all men to be saved, and come 
unto the knowledge of the truth.' God hath spoken of the 
restitution of all things ever since the world began. 
Hence Universalism is not a new doctrine, as is frequently 
asserted by its opponents ; but as old as the will and pur- 
pose and pleasure of the Almighty." (58) 

ANCIENT AND MODERN UNIVERSALISM. 

" The history of Universalism is divided into the ancient 
and modern. That doctrine had been defended by some of 
the most eminent of the Christian fathers. It was not 
regarded as a heresy in the church until nearly four hun- 
dred years after the death of Christ, nor was it formally 
condemned by the highest ecclesiastical authority until the 
meeting of the Fifth General Council, a. d., 553. During 
the dark ages we catch occasional glimpses of it amid the 
general gloom ; but at the Reformation it began to glow 



56 A DENOMINATIONAL OFFERING. 

again, and from that time has sinned with a steady, increas- 
ing light. The i Ancient History ' treats of the progress of 
the doctrine from the days of the apostles, to the Reforma- 
tion ; the c Modern ■ from that epoch onward to onr time." (3) 

" The attentive reader will discover, as he proceeds, that 
the 'Ancient History of Universalism ' is naturally distin- 
guished, by certain peculiarities, into three successive 
periods : the first, extending to the year 190, and em- 
braced in the first two chapters, affords but few indisputa- 
ble traces either of that doctrine or of its opposite ; the 
second, running through the third, fourth, fifth, and sixth 
chapters, to the year 390, or 394, is distinguished by the 
prevalence both of Universalism and of the doctrine of end- 
less misery, without producing the least disturbance or 
uneasiness in the church ; the third, reaching to the Fifth 
General Council, in a. d., 553, is marked with continual 
censures, frequent commotions, and some disgraceful quar- 
rels on the subject. In the Appendix the plan is very 
different, since a regular and connected history of Univer- 
salism, from the Fifth General Council to the Reformation, 
is, with me, utterly impracticable. Here, therefore, noth- 
ing but a sketch is attempted, pointing out those traces of 
the doctrine which I have happened to discover in the 
course of reading." (29) 

"About the year 1824, Mr. Ballou began the study of 
the ' Christian Fathers ' with the intention of preparing his 
'Ancient History of Universalism.' This history, which 
was published in 1829, traces the doctrine from the time of 
the apostles to its condemnation in the Fifth General 
Council, a. d., 553. The book also contains an Appendix, 
which brings the history of our views down to the era of the 
Reformation. Four years of earnest, persistent study were 



HISTORICAL UNIVERSALIS M. 57 

given to this book ; and it will always remain a standard 
work among Universalists. It shows that the religion 
which we hold dates back to the early Christian times, and 
that it comes down to us one stream of unbroken history, 
lost from sight only in the turbid sea of the middle ages, 
and reappearing in the new centuries of moral freedom, to 
flow on an increasing tide, augmented by fresh tributaries, 
and bearing upon its bosom the most precious freights of 
human hopes." (72) 

The above-named histories are referred to in the 9th 
Annual Report before the U. S. Convention, extracts from 
which here follow : — 

"It is now — 1844 — ten years since the organization 
of the Universalist Historical Society ; and though less has 
been accomplished through its instrumentality than all of 
us could have wished, yet it is believed that more has been 
done than any of us had reason to hope. The utility of a 
society like this, no one, I feel confident, ' can hereafter 
doubt. Its objects are such as cannot but commend them- 
selves to every intelligent Universalist in the country. 
They are briefly set forth in our constitution, — ' to collect 
and preserve facts pertaining to the history and condition of 
Universalism, together with books and papers relating to 
the same subject.' 

" At the time this society was instituted, the history of 
Universalism had but just begun to attract the attention of 
the denomination. The ' Ancient History of Universalism/ 
by Rev. Dr. H. Ballou, 2d, was published in 1828, and 
the 'Modern History/ by Rev. Dr. T. Whittemore, in 
1830. To these brethren undoubtedly belongs the honor 
of having first excited an interest in the history of our 
distinctive doctrine. Of their labors it is difficult to speak 



58 A DENOMINATIONAL OFFERING. 

in terms of too high praise. Their volumes are certainly 
works of rare merit. For patient industry and research, 
for extent and accuracy of information, for general interest 
and value, they stand among the best- works that have 
issued from the Universalist press in this country. 

" Finally, I think we have occasion to congratulate our- 
selves on the measure of success which has thus far at- 
tended our efforts to promote the knowledge and prosperity 
of the truth. Confident of the divine blessing upon every 
enterprise honestly undertaken, and prosecuted in the 
spirit of the Gospel of Jesus Christ to promote the glory 
of God, or the happiness of his creatures, let us, my breth- 
ren, redouble our endeavors to further the interests of this 
society, and with it the knowledge of the truth as it is in 
Him who gave himself a ransom for all. There is little in 
the history of Universalism during the eighteen centuries 
through which it has held its course in the world, to make 
a Christian blush. It has stood through good report and 
through evil report, and though oftentimes opposed by the 
arm of rude power, its true believers have always enjoyed 
the peace of God, which passeth all understanding, and 
have seldom failed to show, that, like their divine Master, 
they preferred to suffer persecution rather than perse- 
cute. (1) 

THE HISTORY OF UNIVERSALISM. 

" i What is the history of Universalism/ asks a friend, 
'that I should care for it?' It may not be generally 
known (though it ought to be) that the history of this 
element in society, especially in the more recent times, in- 
volves one of the most important elements, if not the most 



HISTORICAL UNIVERSALISM. 59 

important element, that pertains to man's civilization. The 
fortunes and misfortunes of those who have been promi- 
nent in its advocacy and defence are of a marked and 
singularly interesting phase in human destiny. The deadly 
hatred of the world to them and their views, and the mis- 
chief this hate has instigated its possessors to inflict upon 
all of this way, from Christ down to our time, all conspire 
to enlist our sympathies and interests in whatever relates to 
the whole subject, either of the doctrine, or of those who 
are set for its defence. Especially since the days of Murray 
and Ballou, and their coadjutors, does this thing assume 
great interest and value to many. The reformation of 
Luther and others of the sixteenth century, great as it 
'was, falls far below that of this in the nineteenth, and this 
will be fully conceded before the opening of the twentieth 
of our era ; because theirs, in a good degree, was external, 
— an outside work, — requiring more force of the will than 
of the intellect and heart, and its heroism (so often and 
well applauded) was of a correspondent nature ; not so 
much of the soul as of the passions, its warfare was more 
with things than ideas, — with institutions rather than 
fundamental principles. 

" When, therefore, I say Ballou will stand higher in the 
world's esteem than Luther ever has done or can, I simply 
speak the common sentiment of the twentieth century. 
He, too, will be the greater hero, for like his Master, 
Christ, he never once faltered, or thought to fall back on 
any merely civil power, or once sought it to aid him on, or 
to extricate him from troubles and difficulties thrown in 
his way by his adversaries ; yet he had plenty of these, — 
far more than the whole train of the sixteenth-century 
reformers. His courage came from an unbounded and 



60 A DENOMINATIONAL OFFERING. 

unshaken reliance upon God and his truth, as he con 
ceived it. I do not say this of Ballou alone ; it is shared by 
thousands who have counted all things as loss, etc., for 
the excellency of Christ. Rome fought desperately for her 
dominion ; but can we say less of limitarians ? In com- 
parison, it seems to me, the antagonisms we and our 
fathers have encountered are far greater than were insti- 
tuted against Protestantism three hundred years ago. We 
have stood against Rome and all her offshoots. The end- 
less-torture sentiment has, and now to some extent does, 
exhibit as perfect a specimen of fiendishness as the history 
of man affords. Another thing, too, — our fathers in this 
cause had to contend single-handed and alone, while in the 
old Reformation, at the outset, arose up multitudes ; kings 
and princes were in it ; education from the start was for 
it. Not so with us. The entire machinery of society 
stood in hostile array against it ; church and state, pulpit 
and press, all fought as against a common enemy ; and as 
the apparent determination on their part seemed to be the 
utter extinguishment of the sentiment, every avenue to 
the public ear and heart was closed, or aimed to be closed, 
against those who dared to proclaim the final and complete 
salvation. 

" I would say a word for the history of Universalism to 
those who need to know what it is. It is all and more 
than above indicated. To be sure, it is not a history of 
wars that cut and kill, break and bruise the bodies of men ; 
it is a war of ideas, — principles that lie near the heart of 
society's truer life. It is a genuine Reform, striking at 
the very root of all evil passions and propensities, — cor- 
recting the evils of society, and individual at the fountain, 
where spring motives to action." (31) 



HISTORICAL UNIVERSALIS M. 61 



UNIVERSALIS*! NOT A NEW DOCTRINE. 

" The proposition that Universalism is not a new, but a 
very old, doctrine may sound strange in the ears of some 
persons, as they have ever been accustomed to regard it 
and to hear it represented as a modern invention alto- 
gether, which was first imposed on the world a few years 
ago by an old man ' down-east.' Indeed, it is often, nay, 
commonly, used as an argument against its truth, that it is 
a new thing, and a departure from the faith of ages. Why, 
it is said, when all other arguments have failed, this is a 
new thing ; it sprung up only a few years ago ; it cannot be 
true. Now, to give this very common objection all the 
force it can have, admit that Universalism is a new doc- 
trine, — what does it prove ? Is not every form in which 
the different sects of Christians represent religion a de- 
parture from the faith of ages? Has there not been a 
time when the doctrine of every denomination has been a 
new thing ? — and shall we conclude from that fact alone, 
that they are all false? If this be so, Luther was alto- 
gether wrong in coming out from the corruptions of the 
Roman church and proclaiming the doctrines of the Refor- 
mation. Indeed, if this principle be admitted, there is no 
truth in any religion, — a conclusion too sweeping even for 
those who so often use it as an argument against Univer- 
salism. 

"But after all that has been said about new things, 
what has self-styled orthodoxy to boast of in this respect ? 
To hear its believers talk, one would think that the doc- 
trines they profess have been in existence thousands of 
years. But what saith history on this subject? If we ex- 



62 A DENOMINATIONAL OFFERING. 

eept the Greek and Roman churches, all existing Christian 
denominations are of comparatively recent origin, having 
mostly arisen since the era of the Reformation. . . . 
The argument proves nothing, and only shows the weak- 
ness of that cause which resorts to its use. 

" But I have said that Universalism is not a new doc- 
trine. A few facts in proof of this position will now be 
offered. So far, indeed, from being a new doctrine, we be- 
lieve that it was taught as long ago as the time when 
Adam and Eve dwelt in the garden of Eden, — not, as some 
foolhardy proselytes have asserted, by the serpent, but by 
God himself. When God said to the man and woman, 
' In the day thou eatest thereof thou shalt surely die,' he 
declared the certainty of punishment for transgression, — 
and that is Universalism. When he said, i The seed of the 
woman shall bruise the serpent's head,' he promised the 
coming of Christ, ' who shall destroy the devil and his 
works ; ' and that, too, is Universalism. The same promise 
of a universal blessing in Christ was made to Abraham, 
Isaac, and Jacob, ' that in them and their seed, all the 
nations, and families, and kindreds of the earth shall 
be blessed.' And thus on, down through the Old Testament, 
we find Universalism clearly and explicitly taught ; but 
we do not meet there even a single intimation of the doc- 
trine of endless woe, the chief corner-stone of modern 
orthodoxy. But when we come to the New Testament, the 
truth of Universalism is taught in the most unequivocal 
and strongest declarations of the Son of God and his 
apostles. . . . 

" But leaving the Bible, the great text-book of Universal- 
ism, and turning to the history of the church, we find, as 
early as the year of Christ 150, broad and marked traces 



HISTORICAL UNIVERSALIS*!. 63 

of Universal Salvation. In the several subsequent ages of 
the church, every ecclesiastical historian knows that this 
heavenly doctrine was openly and boldly proclaimed by 
very many of the fathers, many of whom were the brightest 
ornaments of the Christian profession, in learning, talents, 
and piety. . . . 

" Besides this, it is a fact that Universalism was never 
called in question during the first two centuries of the 
Christian era. It seems to have excited no disaffections, 
to have provoked no controversies, to have called forth no 
censures, during the first two and a half centuries. 

" Certainly, ' Universalism is no new thing.' It is but 
the revival of the ancient, the true Christianity." (32) 

FACTS ABOUT UNIVERSALISM. 

We wish to note a few more facts about the doctrine of 
Universalism. This doctrine of the final salvation of all 
souls was not condemned by any Christian writer until the 
year 394 ; during that year a quarrel broke out between the 
celebrated Origen (a Universalist) , and his opponents, who 
found fault with him, because he believed the devil would 
finally be saved ; but they did not at first object to the 
final salvation of all men. Some of the Christian councils 
afterwards expressed the same opinions, (c) 

" In the year 553 a Christian Council at Constantinople 
condemned Universalism, but it still continued to be held 
and maintained in the church, until popery was estab- 
lished. In what have been called the dark ages, Univer- 
salism did not flourish. It never does flourish where there is 
ignorance, and moral darkness, and superstition* . . . 



64 A DENOMINATIONAL OFFEHTNG. 

" We pass the apostolic age, and come to the time when 
the idea of the salvation of all souls was made prominent 
in the controversies of the church with its adversaries, and 
what age was this? Was it a time of great ignorance, 
superstition, and licentiousness ? No ; it was the age of 
Clement of Alexandria, and of Origen. It was a noble 
and enlightened age. 

" And pursue the history of Universalism, and what do 
you see ? You see it leaving the world in an age of dark- 
ness, or rather the light shone in darkness, and the dark- 
ness comprehended it not. But when the Reformation 
opened the mind of man to broader views, and the art of 
printing furnished the means of intellectual culture for the 
privacy of solitary meditation and research, Universalism 
again assumes a prominency, and arrests the attention of 
bigotry and power. And with the spread of moral and 
intellectual light, this interpretation of the Gospel has gone 
— like a thing that courts the day. And now where is 
Universalism ? It is almost omnipresent with real intelli- 
gence in Christendom, modifying theology even while the 
defenders of that theology repudiate any alliance with it, 
but denounce it as the most abhorrent heresy. It is most 
prominent in the most intellectual portions of Christen- 
dom ; in Germany, England, and the United States." (20) 

" Universalism as a doctrine, compared with all other 
isms, is far the oldest of them all. It was an undisputed 
doctrine in the primitive Christian church for the first 
three hundred years. Traces of this doctrine are found in 
the writings of the earliest Christian fathers. By i Ortho- 
doxy' we mean Calvinistic Congregationalism. And in 
point of fact — historical fact — Universalism was a favorite 



HISTORICAL VNIVERSALISM. 65 

"doctrine of the best men and earliest fathers in the church, 
hundreds and hundreds of years before Orthodoxy had its 
birth. Let not the Orthodox again — because it is not 
becoming in them to do so — taunt the Universalists as if 
their doctrine was — not old enough to be true. It is just 
as old as Christianhy, to-day." (34) 

" Universalism was advocated by some of the ablest and 
best men in the ranks of the Christian ministry, through 
the fourth and fifth centuries, as, indeed, through all the 
periods of the Christian history. . . . The doctrine was 
not condemned until the middle of the sixth century. 
And no well-read person in church history can have failed 
to see that, after this doctrine was condemned, the church 
began to decline, and gradually continued to do so, until 
the dark ages closed in upon her. Since the Reformation 
the doctrine has been growing in favor with the best por- 
tion of society, and it is growing stronger every year ; 
for it is the light that is in the world." (35) 

" Near the close of the second century the doctrine of 
the restitution was held by Clemens Alexandrinus, the 
principal or head of the famous catechetic school of Alexan- 
dria. He was the most distinguished and influential 
Christian of his time. And as principal of that school, 
— the most eminent Christian seminary in the world, — he 
must have been esteemed as one of the most learned and 
truly orthodox men in the great community of Christians. 
From the position which he held ; from the influence 
which it must have been certain and obvious that he would 
exercise over the opinions and principles of his pupils, — 
it is fair and even necessary to infer, that his opinions were 
those of the collective church. . . . The inference 
seems unavoidable, then, that the church was at that time 



66 A DENOMINATIONAL OFFERING. 

a Universalist church. . . That church must have known 
his views ; it must have approved of them ; it must have 
believed them, or it would not, could not, have approved ; 
and, if it believed them, it was a Universalist church. 

" And that this conclusion is fully warranted, appears 
from the further fact, that some of the most distinguished 
cotemporaries of Origen were not only personal friends, 
but great admirers, of his writings. We seldom admire the 
doctrinal productions of a man whose opinions are repug- 
nant to our own convictions. Particular considerations 
may induce us to read his works ; but very important rea- 
sons must exist for the suppression of our dislike of what 
we esteem error. The friends of Origen must have been 
extremely courteous, if Universalism were not more popu- 
lar than in our times, to yield him and his works their 
countenance and support, if they were not believers in the 
restitution. I think the world would give me credit for 
claiming that man as a Universalist, who, being known as 
an eminent Christian professor, were to publish and patron- 
ize, by every laudable means, a work professedly defend- 
ing and advocating that doctrine, and who at the same 
time should remain through life the firm and affectionate 
friend of the author. And such were Alexander, Bishop 
of Jerusalem, Firmillion, Bishop of Cesarea in Cappado- 
cia, Gregory, called Thaumaturgus, or wonder-worker, 
and Ambrosius, the ' convert, friend, and patron ' of Origen. 
Had these and others, who were admirers of the works of 
this great man, really not been believers in the restitution, 
is it possible to suppose that every vestige of their faith 
should have been suppressed? If none but Universalists 
had been the depositories of the records of the church, per- 
haps there are those who would venture to think them 



HISTORICAL UNIVERSALISM. 67 

capable of falsifying history for their own purposes. But 
they have not been the helpers of the symbols of faith. 
On the contrary, their avowed enemies — the advocates of 
the doctrine of endless misery — have had the sole disposi- 
tion of these matters for fourteen centuries. And it is not 
supposable that they have voluntarily added one solitary tes- 
timony of the proofs of ancient Universalism. They have, 
no doubt, given us the facts as they existed ; and we are 
greatly obliged to them for the favor, since it enables us to 
prove that most of the principal bishops, learned men, and, 
therefore, the great body of the laity in the most important 
cities of the Roman empire, were Universalists, so late as 
the middle of the third century. . . . 

" And that the doctrine of the final restoration of man- 
kind prevailed extensively in the church appears from the 
extreme efforts, made about the close of the fourth century, 
for its suppression. Remonstrance and argument were not 
deemed sufficient ; recourse was had to what were, no 
doubt, supposed to be more certain means of conviction,' — a 
synod for the trial of opinions, and an armed force for the 
expulsion of the monks from their mountain deserts. It is, 
at least, probable, that the establishment of the doctrine 
of the trinity, about this time, had an influence in aug- 
menting, if not creating, the hostility against the Origen- 
ists, or Universalists. . . In the last year of the fourth 
century, the opinions of Origen were formally condemned 
by a synod, composed of a few bishops at Alexandria. 
This is the first condemnation of Universalism, by an eccle- 
siastical council, on record. It had then existed in the 
church four centuries. It had been publicly taught and 
maintained by a very large proportion of the ablest, and 
by some of the most distinguished, men of the times." (3e) 



68 



A DENOMINATIONAL OFFERING. 



UNIVERSALISM IN AMERICA. 



We notice hereafter, the history of Universalism in 
Europe, though not in an organized form, but as a prevail- 
ing sentiment, and with a fair prospect that it will soon 
take on an organization, and make itself felt as a moral 
power in every nation. While it is now fully understood 
that we date our century from the landing of John Mur- 
ray in this country, it should be borne in mind that there 
are traces of the doctrine before his arrival. 

And we present the following as worthy of a place in 
these pages, which will be read with interest, in connection 
with other facts. The history of the first preacher, as well 
as the first organizer, should be understood, (o) 

" Hence, we remark that the first person by whom the 
doctrine of Universalism was preached in the United 
States, so far as we have been able to learn, was Dr. 
George De Benneville, of Germantown, Penn., though he 
was not a regular preacher, nor do we know how promi- 
nent a point in his discourses he was pleased to make this 
sentiment. He was born in London, July 26, 1703, of 
parents who were French refugees, persecuted for their 
religion. His father had been invited into England by 
King William, who took a tender care of him, and em- 
ployed him at his court. His mother was of the Granville 
family, who died at the time of his birth, and Queen Anna 
herself provided for him a nurse, and was his kind guardian 
during his early years. At about the age of twelve, he was 
sent to the coast of Africa in a vessel of war ; but on his 
return home he was thrown into a melancholy state of 
mind, which continued for fifteen months, and during 



HISTORICAL UK1VERSALISM. 69 

which he thought himself a great sinner, and believed that 
all the world except himself would be saved. At last he 
professes to have had a trance, when he saw himself aban- 
doned to justice, from which he was shielded by the inter- 
position of Jesus Christ, who gave him an assurance of 
salvation. His soul was now filled with ecstasy, and he 
adored God on all occasions. The ministers of the French 
Protestant churches in England were very uneasy at what 
they heard concerning him, and they demanded a confes- 
sion of his faith ; but when they learned that he held the 
restoration of all souls, they could not own him as a mem- 
ber of their church. Believing that he was called to go 
into France and preach the gospel, he took passage at 
Dover for Calais, and, on his arrival, began to proclaim, in 
the market place, the doctrine of free salvation by Jesus 
Christ. He was seized by the civil authority, and pun- 
ished with eight days' imprisonment, being informed that 
on a second attempt his life would be in danger. This was 
when he was about seventeen years of age. He was not to 
be easily prevented from what he thought was the service 
of God, bidding him to preach the gospel. He went into 
Normandy, where his ancestors had lived, and found some, 
even clergymen, who were to associate with him, whose 
names he has left as follows : Mons. Durant, De la Chev- 
rette, Damoulin, L'Achar, etc. They met in valleys and 
woods, and sometimes crowds gathered to hear them 
preach. At different times some of their number were 
seized, of whom several were hanged, others whipped by 
the hands of the hangman, and branded with a hot iron, 
and some were sent to the galleys. At length Mr. Benne- 
ville was seized, with another young man from Geneva, 
twenty-four years old, whose name was Durant. After a 



70 A DENOMINATIONAL OFFERING. 

month's imprisonment they were condemned to die, — Durant 
to be hanged, and Benneville to be beheaded. They were 
conducted together to the place of execution. The former 
ascended the ladder, sung a psalm, and died joyfully. 
The latter fell on his knees, praying God to forgive his 
murderers, and expecting instant death ; but, while the 
executioner was binding his hands, a courier arrived from 
the King, Louis XV., with a reprieve for the criminal. He 
was confined at Paris, and at last liberated at the interces- 
sion of the queen. After this he went into Germany, 
and preached among the French refugees, and formed con- 
siderable acquaintance among the nobility of Germany and 
Holland. He continued in these countries about eighteen 
years, when at last he fell sick, became very low, and at 
this time had that wonderful trance in which Elhanan 
Winchester so fully believed, that he published an account 
of it, against the wish of Dr. Benneville. . . . 

" After his recovery he began again to preach, and being 
once more imprisoned, when set at liberty he resolved to 
remove to America, supposing himself called thither to 
preach the gospel. He arrived in 1731, and settled in 
Berks County, Pennsylvania, where he divided his time in 
the practice of physic and in the proclamation of the 
divine word. He soon removed to Germantown, and be- 
came a very celebrated physician, as it was not an unusual 
thing for people to go sixty and seventy miles to obtain 
his advice. Throughout his life, until prevented by old 
age, he made it a practice to perform a journey twice every 
year for the purpose of preaching. He would take no 
reward for his services, and almost all denominations would 
invite him to preach in their pulpits. His visits were gen- 
erally made to the west part of Pennsylvania, Maryland, 



HISTORICAL UNIVERSALISM. 71 

and Virginia ; and on one occasion he visited some of the 
Indian tribes, and, finding a number sick, he took some of 
the chiefs into the woods, and instructed them in the use 
of certain herbs, the virtues of which they had not 
known. He died of apoplexy, in March, 1793, aged ninety 
years." (3) 

UNIVERSALISM IN EUROPE, 

" In speaking of Universalism in Europe, our readers 
must not understand us to imply a particular sect 
organized, there as here, upon the distinctive ground of 
faith in the salvation of all men ; we refer only to a tenet, 
which, wherever held, is regarded as a part, or article, of 
Christian doctrine. Except in a few cases, which will be 
noticed in the proper place, Universalism, as a denomina- 
tion, is unknown. Those who embrace that belief, on 
whatever grounds it maybe, think no more of making it the 
subject of a distinctive name, or the boundary line of fel- 
lowship, than any other article of faith, — the divine pater- 
nity, for instance. . . . 

" They regard it as a part of the Christian scheme, — the 
ultimate of the grand scheme of redemption wrought out by 
Jesus Christ. They preach it as an object of faith and 
hope, a source of comfort in affliction ; and draw from it, 
in connection with other considerations, motives to obedi- 
ence in preparing the soul for the state of perfection and 
bliss. But they never labor to make this particular tenet 
prominent to the exclusion of others equally as essential. 
They do not, however, teach it by inference ; they make it 
positive, and adduce direct proofs of its truth ; showing, by 
a fair interpretation of the Scriptures, logical reasoning 
from the acknowledged attributes of God, and the analo- 



72 A DENOMINATIONAL OFFERING, 

gies manifest in all his works, as well as by its peculiar 
adaptation to the nature and wants of the human soul, that 
it must be from heaven." 

The compiler would here remark, that the time has come 
when it should be distinctly understood that the doctrine 
of Universalism in Europe is not obsolete; that it is held as 
a cherished faith, and that the leaven is at work, and will 
one day become an organized force, — for only in this way 
can it give the largest hope and the greatest joy to the 
yearning heart of humanity, and thus set the nations free, 
in the fullest sense of that term. 

The writer continues : "It will be the design of the 
present article to give a general view of Universalism as 
he found it in the places he visited during the summer of 
1848. It will be impossible to offer anything like statisti- 
cal information, for there are no data by which a positive 
calculation can be made. And then it was very difficult to 
come at all the forms in which the doctrine is held, the 
method of argumentation, and the kinds of proof by which 
it is defended. To ascertain anything like positive proof 
upon these points, it would be necessary to consult each in- 
dividual, and learn his own opinions and his reasons for 
them. Where there is utmost freedom of thought, and, 
especially, where there is not the least sacrifice of favor or 
affection to be made for the wide difference of opinion, 
unity of faith cannot be expected, till the same degree of 
knowledge is attained by all. Such liberty is possessed, 
but not such knowledge, and therefore a great variety of 
opinions prevails in all the Protestant countries of Europe. 
We shall, therefore, insist more on the fact of the existence 
of Universalism than upon its character and prevalence, 
though we shall withhold no information we possess upon 



HISTORICAL UNIVERSALIS!*. 73 

these points. Many who embrace have no distinct system 
of evidence by which they advocate its truth. They have 
been trained up in the belief of it, or grown into it, as we 
have into many opinions we cherish, without knowing the 
precise process by which the mind has been convinced. . . 
It may, therefore, be concluded with safety that there are, 
among all sects, those who cherish the hope of Univer- 
salism." < 18 > 

UNIVERSALIS!*! IN GERMANY. 

Universalism in Germany, during the past century, did 
not obtain a very strong hold of the public mind ; and yet 
the seed was sown broadcast, so that during the present 
century it has been growing more popular, and to-day it is 
more definitely promulgated. Its history, in brief, has been 
well presented by the Rev. Dr. Whittemore. If the doc- 
trine of American Universalism was well understood in 
Germany, there is no doubt but that it would be the pre- 
vailing belief, — a faith that would in a short time root 
out many of the corruptions now existing in the church of 
that nation. 

We are thankful that the good seed sown by the 
apostles, and early fathers has been wafted into every intel- 
ligent portion of our globe ; and for the blessed assurance, 
as Christian knowledge advances in the ages to come, all 
the nations of the earth will embrace this doctrine, (c) 

A late writer says : — 

" Passing into Germany, we find Universalism, in some 
form, to be the avowed faith of nearly all the theologians. 
A book was not long since published there, giving extracts 
from their writings, and showing how extensively it pre- 
vails among the evangelical ministers. It contained forty- 



74 A DENOMINATIONAL OFFERING. 

eight of the most honored names of the church of that 
country, with quotations. As long ago as 1829, Rev. Dr. 
Dwight, who had spent some time there, said in a book of 
his travels, that ' the doctrine of the eternity of future 
punishment was almost universally rejected in that coun- 
try ; and that he had found but one person who believed it, 
and one other who had doubts on the subject.' All evi- 
dence tends to show that it is so now. Rationalist and 
Orthodox both unite in expressing the belief in the final 
salvation of all things. I may quote such as Neander, 
Olshausen, Tholuck, Hagenbach, Haln, Bengel, Von Mul- 
ler, De "Wette, and others. German thought is too free 
to rest in any exclusive idea concerning the condition of 
human souls in the great hereafter." (101) 

" Thus all along the pathway of human toil and trial has 
shone the light of hope. In England, in Germany, in Hol- 
land, in France, in Scotland, its genial rays were wel- 
comed. Many a heart, else overburdened, was lifted up 
into the confident enjoyment of divine love. Surely, my 
friends, with such a historic background, we need not blush 
to honor the man who, like a morning star, rose a century 
ago upon the darkness of American theology, and to-day 
blends his light with that of the fully risen sun. 

" Let it be borne in mind that these defenders of the faith, 
scattered all along the ages, have generally been public 
men, many of them preachers, most of them authors, some 
of them distinguished civilians and men of high social 
rank. Every one of them had his immediate circle of in- 
fluence, and, with many of them, that circle was a large 
one. The conclusion is, that the number of believers in 
the doctrine of the great salvation, at various times, and 
especially in the aggregate, must have been immense. 



HISTORICAL UNIVERSALISM. ii) 

And yet there was no attempt to organize under its ban- 
ner ; no banding of believers in a separate church ; no 
great landmarks of its progress were reared ; no institu- 
tions embodied its transcendent hopes. To the eye of the 
casual observer, England, Scotland, France, Holland, 
Switzerland, Germany even, would present an almost 
dead-level of unbelieving conformity. As a consequence, 
the attention of the non-reading world would be but 
slightly arrested, while the brilliant discoveries of truth 
would rise like bubbles upon the crest of the wave, break, 
and disappear forever. The distinctive glory of the last 
century lies in the correction of this folly ; in our rapidly 
improving organization ; in our multiplying institutions of 
learning and religion, — institutions greatly enhancing our 
power and promise ; and much of that glory belongs to 
the present generation." (103) 

" One of the most interesting chapters in the history of 
modern Universalism would be that exhibiting its rise 
and progress in Germany. Such a history would take us 
back to a period considerably antecedent to the Reforma- 
tion, and make us acquainted with some of the sources of 
the Reformation itself. It would show us Universalism in 
the very dawn of that great intellectual and moral revolu- 
tion. It would exhibit Luther himself as holding the doc- 
trine of endless punishment and its accessories, in a man- 
ner quite unsatisfactory to the orthodox believer of the 
present age in this country. The controversies to which 
the introduction of this better faith gave rise would aston- 
ish the reader, both by their frequency and their character, 
by the number of divines enlisted in them, as well as the 
learning and zeal of the disputants engaged. 

" Though not preached in Germany as we think it our 



76 



A DENOMINATIONAL OFFERING. 



duty to preach it here, still the doctrine of Universalism is 
entertained and advocated by many eminent men in that 
country. Meanwhile, there as here there are a few persons 
found, who, repelled by the popular doctrine of endless 
hell-torments, seek relief in the notion that c the finally 
impenitent — the incorrigibly wicked' — will be absolutely 
annihilated, and so, by the destruction of the disturbing 
element, complete harmony will at last be restored to the 
universe. Among these is Dr. Hermann Schultz, of Got- 
tingen, who advocates this opinion in a work entitled 
' Presuppositions of the Christian Doctrine of Immortality/ 
In a communication to one of the editors of the annihila- 
tion paper, strangely called ' The Restitution,' we find 
some interesting passages, which we cannot withhold from 
our readers. Dr. Schultz says, if we rightly apprehend a 
passage, which seems open to ambiguity, that the new 
Lutheran party would willingly adopt the annihilation doc- 
trine, but has no hold upon the heart of the people, 
and can, therefore, do little for its promotion. 



" Dr. Schultz sees clearly that the popular doctrine of 
endless torments must be given up, if one would not virtu- 
ally deny the doctrine of Christ in reference to the character 
of God. Are not. thoughtful divines of all sects, in this 
country as well as in Europe, being pressed more and more 
with this conviction ? 

" Dr. Schultz acknowledges that Universalism has not 
only been defended by noteworthy theologians in Germany, 
but that it also, 'as an object of Christian hope and long- 
ing, has much that is inviting, and many apparent Scripture 
proofs.' Is it not a little remarkable that, in a universe 
created and governed by a God of infinite truth, a great lie 



HISTORICAL UNIVERSALISM. 77 

should be ' an object of Christian hope and longing • ? 
How are we to account for the fact that it has in it so 
much that is inviting ? Certainly no one can say this of 
either the doctrine of endless punishment or of absolute 
annihilation. They are objects of no Christian hope or 
longing. They possess nothing that could be inviting to 
any human soul. Many good but weak people think them 
the more credible because they are so abhorrent. Univer- 
salism, they say, is ' too good to be true ; ' and such are 
their conceptions of God and his government that they 
think the doctrine of endless torment or of annihilation 
just good enough to be true, — not good enough to answer 
the desires and longings of their hearts, but good enough 
to fulfil the purposes and love of Christ and God I 

"Dr. Schultz strangely enough finds a manifest contra- 
diction to the doctrine of Universalism ' in the idea of 
freedom and personality.' This is the last objection to this 
doctrine we have met with. In America, orthodox divines 
regard this freedom and personality as furnishing a potent 
argument in favor of Universalism ; hence they plainly 
deny its existence beyond the grave. Entering the future 
life, the wicked, they tell us, cannot cease to be wicked, but 
must go on through all eternity in the evil course which 
they here began ! Give man freedom and personality 
under a moral government such as we know that of God 
to be here, and Universalism becomes the unavoidable 
result. This has been shown in a very satisfactory manner 
by Bockshammer in his admirable treatise of the ' Freedom 
of the Will.' Indeed, we know of no advocate of endless 
punishment who maintains that doctrine, otherwise than 
by an avowed or tacit denial of moral freedom here or 
hereafter." < J) 



78 A DENOMINATIONAL OFFERING. 



UNIVERSALIS*! IN HOLLAND 

" We watch with great interest the progress of Univer- 
salism in all parts of the world ; and it is evident, from the 
intelligence which reaches us from abroad, that the great 
struggle which is going on in Europe is a struggle for in- 
tellectual as well as for physical enfranchisement ; for the 
deliverance of the people from the bondage of superstition 
into ' the glorious liberty of the children of God/ It is 
well known- that, in Germany, the tendencies towards Uni- 
versalism have, for years, been decided. The German mind 
is profoundly metaphysical. It despises shams, and de- 
mands a solid foundation for faith. If it has, in some 
cases, been bewildered by the fogs of a miscalled Rational- 
ism, it has, in others, been blessed by the light of a genuine 
spiritualism. As Seville says, in his ' Essais de Critique 
Religieuse,' — and never was a truer remark made by man, 
— ' While religious science is becoming less orthodox, it is 
becoming more religious. Modern discoveries are utterly 
hostile to the ideas of the Trinity, Original Sin, and Verbal 
Inspiration. Reason has, in theology as in all other 
sciences, a supreme claim. And the substance of all is, 
that the man of to-day, who unites religious wants with 
scientific progress, must lose, in Humanity, Religion, which 
is its highest life ; in Religion, Christianity, which is its 
highest revelation ; in Christianity, the Christian Church, 
which is its historical development ; in the Christian 
Church, Protestantism, which represents at once its old and 
its new elements ; and, finally, in Protestantism, the ultra 
Protestant tendency, which carries on the Reformation, and 
goes in the advance-guard of religious thought. 



HISTORICAL VNIVERSALISM. 79 

" Scholten is, perhaps, the best representative of this 
phase of thought, and has done more than any living Dutch 
author to give to it currency. The ground which he takes 
in his i Doctrine of the Reformed Church and its Funda- 
mental Principles/ and his ' Comparative History of Phi- 
losophy and Religion/ is, that man is born animal, yet 
brings with him the form of a spiritual development, of 
which God himself is the ideal. The ' fall * of man is less 
in history than in inward experience. And immortality is 
predicted on the fact that man feels called to go beyond his 
purely organic and physical nature, and reaches up to 
something higher. Sin, in his view, is ' imperfection in 
the spiritual life, and, consequently, is real misery, since 
happiness for every living being can be only the full expan- 
sion of its life and the realization of its destiny/ He does 
not adopt the theory of fatalism, but believes in true 
liberty, which he regards as consisting in ' complete eman- 
cipation from every kind of moral evil.' And this is the 
destiny of man. God created him, not to be damned, but 
as Bailey, the author of 'Festus/ says, i to be saved ; ' or as 
a greater than he has said : ' God has not appointed us to 
wrath, but to obtain salvation by our Lord Jesus Christ/ 

" The ultimate deliverance of every soul from the power of 
sin, — this is the end of the theory of Scholten. Man will, 
sooner or later, work out that destiny for which he was 
made ; he will stand complete in the image of God. The 
old idea of an ' eternal hell ■ is discarded entirely ; and ' on 
the other hand, experience, which teaches us that the longer 
we delay in egotism and sensuality, the more difficult it is 
to attain to the holy life, must be reckoned among the 
motives which lead men to avail themselves of the divine 



80 A DENOMINATIONAL OFFERING. 

dispensations of which history is the theatre and Christ the 
centre.' " (54) 

UNIVERSALISM IN SCOTLAND. 

The modern historian of Universalism says, " that the 
first public advocate of this faith was, probably, James 
Purves. This was in 1769, when many believed the doc- 
trine, who did not openly profess it to the world. 

" It is often said that the spirit of Universalism is in the 
moral characteristics of the finest English literature of 
modern times. Even where the final result which gives 
name to our faith is not uttered in express words, as it is 
by the Brontes, by Kingsley, and by Tennyson, it is evi- 
dent that it is believed, and that it controls the tone of the 
novel or the poem." (37) 

A late novel, by George McDonald, a. m., of Scot- 
land, has been pronounced by the last-quoted writer, to be 
vital with Universalism. 

He says, in much truth : — 

" Hints of Universalism sometimes hit us in the discourse 
of the personages of the book. But oftener the author 
himself breaks in among them, and, snatching some sug- 
gestive incident, or some word of theirs, for impetus, soars 
into tracks of praise and thanksgiving, and tells us how he 
sees the circle of the Divine Fatherhood gathering up with- 
in its sweep all the souls that have fallen from his law, and 
that can reascend to it only when borne on the wings of 
his love." 

Those works in any country, or language, which advo- 
cate the spirit of Universalism, without saying anything of 
its theory, in opposition to Calvinism, will meet with the 
highest appreciation from the public mind, or the best por- 



HISTORICAL UNIVERSALISM. 81 

tion of the community. And it is from the simple fact, 
that the doctrine and spirit are in harmony with the 
better feelings of humanity, and a cultivated taste for the 
purest and noblest form of literature. 

The Scottish mind, when it gets roused up, and becomes 
enlightened, and drinks in of the spirit of the Gospel, 
naturally falls in love with the doctrine of Universalism. 
All that is needed in Scotland to-day, to make our faith a 
power for good, is some noble, spiritual-minded man to go 
there, and openly advocate the doctrine in such a way and 
manner as to deepen the conviction of those who now 
believe it, that it is the truth of God, and is destined to 
triumph in the earth. Her religious soil is good. It only 
needs the seed of divine love and truth scattered abroad, to 
give us a glorious harvest in that land of hills and valleys, 
where God is ever speaking, by his works, of his providen- 
tial care over the races. May we not reasonably expect 
that some one will go out and sow the seed, and win a 
golden reward in the growth of Universalism ? (c) 

THE UNWRITTEN HISTORY OF, UNIVERSALISM, 

" History is a narrative of past events. Men, nations, 
and other actors appear on the stage of history, and per- 
form their parts. The historian then finds scope for the 
exercise of his skill, in tracing the progress of events, and 
pointing out the connection of causes with their several 
effects. Our denomination has a history. Able writers 
have sought to give an account of the development of our 
faith and the various phases it has assumed. . . . 

" The object of this article is to mention some matters 
connected with a yet unwritten history of our faith ; I say 
6 



82 A DENOMINATIONAL OFFERING. 

unwritten, because the events which I should be glad to 
chronicle have not yet taken place, — July, 1848. In a 
word, this history is not yet written, because we as a 
denomination have not yet made it history. I shall, then, 
be forced to speak of what remains. to be done, and of what 
ought to be done, rather than of what has been accom- 
plished." 

Some of the things "to be done" of which the author 
speaks, have been done since the article was written, but 
there will always be an unwritten history of Universalism, 
because there will always be a work to do in the future 
of our progress. The writer adds : " There is work 
enough, then, for Universalism yet to do, in correcting 
prevalent evils, and in elevating the public character to its 
standard. We must labor to impress on men's minds the 
fact that, with increased advantages, there is a solemn obli- 
gation resting upon them for corresponding improvement. 
We must not content ourselves with merely inculcating a 
system of dogmas, but enforce the eternal principles of our 
religion in such a way as shall secure their practical observ- 
ance. This done, the results of Universalism will be 
realized. These results have not yet been witnessed." 
[No — not in the twenty-three years past.] " Nor can they 
be, till a more earnest sympathy with man, and a stronger 
love of God, pervade the soul. 

" It will be said here, of course, that Universalism is not 
to blame for what it could not help. No, nor is it to be 
commended for what it has not accomplished." 

We may here remark, that Universalism, as an organiza- 
tion, cannot do many things, that its spirit, diffused abroad, 
will accomplish in due time. And those who would have 
no efficient organization, around which to concentrate our 



HISTORICAL UNIVERSALISM. 83 

power, and keep the spirit at work, are mistaken as to the 
best means to accomplish our unfinished work, and obtain a 
complete victory. The writer says : — 

" I feel that the principles of our syytem are those which 
must ultimately prevail throughout the world. If we are 
not gross hypocrites, every one of us must deem Universal- 
ism, in its leading truths and in its spirit, identical with 
Christianity. Of course, then, the virtues which Christ 
required of his earliest followers he requires of us. If we 
exhibit them not, the kingdom of God will be taken from 
us, and given to a sect bringing forth its fruits. Christi- 
anity must triumph ; that is a settled fact ; and if Univer- 
salists will not hasten its triumph, other and better men 
will be raised up to vindicate the truth, and apply it to 
every-day life. The time has come when its influence 
should be felt more widely. For almost eighteen centuries 
it has been perverted or neutralized by human corruptions 
and false theories. "We profess to have returned at last to 
the primitive simplicity of the Gospel ; would that we 
could emulate the virtues of Christ ! . . . 

" But I will not take a desponding view of the future. 
Already there are indications of life in our midst. A more 
earnest tone breathes through our literature ; the subject 
of education is beginning to receive greater attention ; 
ready as we have been to admit everybody that asked for 
fellowship into our ministry, the people are showing that 
they desire a more intelligent clergy." (38) 

And yet, in all the periods of our existence, we have 
had a ministry able to meet the demands of the age in 
which it existed. The future will take care of itself. 



PART III. 

ORGANIZED UNIVERSALISM. 

UNIVERSALISM ORGANIZED. 

In this division of our work, we have collated what is 
here presented from Articles, Discourses, and Essays, as 
far back as 1832, and so on through our denominational 
history. It will be seen by these selections what has been 
our thought, and the work we have accomplished by agi- 
tating the subject of organization. 

A word by way of explanation may here be offered. It 
must not be supposed that there has been any special oppo- 
sition to an organization. There has been an indifference 
upon the subject ; and a warm and excited discussion, 
many times, as to what should be the nature and character 
of this organization. Many of those who composed our 
early fold came out from the various denominations then 
existing, and they wanted more liberty. Some have 
thought there was too much power vested in the clergy ; 
while others have labored for the Congregational order of 
things. Yet, upon the whole, there has always existed a 
conservative element, which has been in favor of uniting 
all the good elements, of all the sects, and thus have an 
effective organization that would be a power in the world. 
As' will be noticed, there has been a freedom granted to 
all, and each writer has expressed himself freely, as though 

84 



ORGANIZED UNIVERSALISM. 85 

he was in earnest, and labored only to make the matter 
clear, and the work effectual in building up our denomina- 
tion, and give character and influence to the cause which 
we have espoused, (c) 

The first extract we present is from an article written 
in 1832. The author says : — 

" Notwithstanding much has been said, and justly, 
against the schemes of sects and parties, and though much 
injury has been done to the cause of Christianity by secta- 
rian combinations, we are unable to discover anything that 
should make us particularly unwilling to be considered as 
belonging to a religious sect. Nor have we, as yet, been 
able to see the propriety of any denomination, "in their 
collective capacity, pretending to be the only class of men 
who are not sectarian, merely on the ground that they have 
no written creeds ; for, on examination, it will be found 
that a number of persons associated for the purpose of ob- 
taining certain specified objects, and united by a belief in 
doctrines which they deem important, are as much a sect 
as they would be were all their opinions written and sub- 
scribed by each individual for himself. We look at the 
spirit of the thing. And, most soberly affirming that there 
is nothing exclusive in the religion of Universalists, we as 
frankly admit our willingness to be regarded and treated 
as a distinct class of the Christian fraternity, — as a sect, 
having opinions, rules of discipline, and bonds of fellow- 
ship, peculiar to ourselves. And it is the design of this 
article to show, in the first place, that, as a denomination of 
Christians, we have interests at stake, and duties to per- 
form ; secondly, that, since we do occupy this position, the 
time has come when we ought to take high and independent 
ground, and go forward in the work before us ; and, thirdly, 



86 A DENOMINATIONAL OFFERING. 

that there are many inducements to exertion which should 
be suffered to have their proper influence upon the minds 
and conduct of all intelligent believers of our distinguishing 
tenets." < 6) 

The next article is an editorial from the " Universalist 
Miscellany" for 1844 : — 

" One of the greatest evils under which we, as a denom- 
ination, are suffering, is the want of organization. We 
have no general system of government. Some societies 
are organized on one plan, and some on another. It is the 
same with associations and conventions. This state of 
things does much to neutralize ecclesiastical action, and 
prevent that union which is so essential to our best inter- 
ests. We are, I admit, united in sentiment and feeling. 
There is, considering the circumstances under which we 
have grown up, a remarkable agreement in regard to doc- 
trines and measures. But, if we had some plan of ecclesi- 
astical government, embracing societies, churches, associ- 
ations, conventions, and the United States Convention, we 
could more successfully concentrate our exertions, and pro- 
mote advantageously those great objects equally dear to us 
all. We hope to see such a plan of organization presented, 
discussed, and adopted, at the approaching meeting of the 
convention in Baltimore. Brother Sawyer, who was ap- 
pointed to draft the plan, is well qualified for the task, and 
will, no doubt, give the subject that thought which its im- 
portance demands." (49) 

Eev. Dr. T. J. Sawyer drafted a plan of organization 
for the Universalist denomination, as referred to above ; 
and it was read at the U. S. Convention in Baltimore, 
Sept., 1844, and a committee appointed to lay the matter 



ORGANIZED UNIVERSALISM. 87 

before the different State conventions ibr their action. 
From this report, a few extracts are here given : — 

"It can hardly be necessary for me to remark before 
this convention, that the rise and progress of Universalism 
in the United States has been distinguished by several 
peculiarities quite worthy of notice in connection with 
the present subject. Unlike most other denominations in 
the country, ours was not transplanted from the Old 
World. . . . 

" Fortunately for us, we have no mother church beyond 
the Atlantic to which our hearts have, from their very 
childhood, been taught reverently to turn, and from which 
we have been left to draw, as from a pure fountain, all our 
principles of faith and discipline. American Universal- 
ism may, in an important sense, be said to be of native, 
rather than foreign, origin. It sprung up here, as we be- 
lieve it would spring up everywhere, when the human mind 
is left free to study for itself the oracles of God ; and 
hence, at the present moment, we recognize few traces of 
foreign influence upon it." 

The compiler would here remark, that we have recog- 
nized but one master, even Christ ; and therefore our views 
and plans are not those of a single individual. Instead of 
conforming to the teachiugs of the early advocates of Uni- 
versalism, we have been led to study the Bible, in connec- 
tion with other helps, and draw our light from these, and 
thus see how near we can come to Christ ; for, the nearer 
we are to him, the more perfect will be our organization 
and principle. 

Dr. Sawyer continues : — 

" Thus it has happened that the Universalist denomina- 
tion was left quite free to develop its own faith and polity, 



88 A DENOMINATIONAL OFFERING. 

neither of which can be regarded as the fruit of a moment, 
or the product of a single mind. By glancing at the his- 
tory of what relates to our organization and government, 
it will at once be seen that our legislation has never been 
remotely prospective. The organizations which we have 
formed, and the measures we have adopted, have always 
been the result of some demand, some exigency, of the 
times. Our fathers have wisely seemed willing to defer to 
the future what the future might require, and were satisfied 
if they could perform what was called for hy the present. 
The organization which we now possess is the fruit of such 
a principle carried out for sixty years. Independent socie- 
ties were at first formed, which justly claimed and exercised 
all the prerogatives of independency. . . . 

"As early as 1785, an association, composed of the 
several societies within its limits, was formed. But it was 
not till the year 1800 that even associations granted 
letters of fellowship, and license to preach. This was the 
work of several societies." [If the compiler understands 
the subject, the General Convention was organized before 
State conventions, and embraced the churches and socie- 
ties of the several associations ! It was in 1833 that the 
United States Convention held its first session, at which 
time six States were represented, — these having formed 
State conventions. And one State after another has come 
in from that to the present time.] 

Dr. Sawyer continues : " The outlines, or, if so I may 
speak, the frame-work, of a beautiful organization is thus 
completed. I see not how it could be improved by any 
outward modification ; there is a regular gradation from the 
primary bodies to this, the highest which we know, and 
which embraces all the rest. Societies united form asso- 



ORGANIZED UNIVERSALISM. 89 

ciations ; associations form State conventions, and State 
conventions, in their turn, compose the United States Con- 
vention. It is a system of gradual representation through- 
out, from the lowest to the highest, from the individual to 
the whole." 

The object of the above-named report, and the draft 
referred to, was to bring about a more perfect organization 
throughout the whole body, so that societies, associations, 
and State conventions, should work harmoniously to- 
gether with the United States Convention. And this has 
been somewhat perfected. Its imperfections have been 
felt, and the consequence has been, individual writers have 
expressed themselves freely, as well as committees ap- 
pointed to report for action. 

FROM REPORTS TO THE UNITED STATES CONVENTION. 

" We want a more efficient organization. . . . We 
have the name and some of the forms of organization, but 
nothing of the thing itself. 

" Nor is it surprising that we have not. Organizations 
do not happen, nor are they speedily matured. Every 
ecclesiastical system that is making itself felt to-day in the 
religious world is the outgrowth of time and experience, 
perhaps of repeated attempts and seeming failures. Con- 
sidering our history, and the circumstances under which 
our denomination has been gathered, it would have been 
little less than a miracle had we at once, or soon, taken 
form as a coherent and systemized body. An entirely new 
sect, only time and experience could teach us our wants, 
show us our work, and suggest our best methods. Above 
all, the advance party of Protestantism, the Protestants of 



90 A DENOMINATIONAL OFFERING. 

Protestants, it was the penalty of our position, like all 
new movements, to fulfil the parable of the Net ; to take 
up a great variety, not only of miscellaneous, but of 
heterogeneous, materials, and, as a denomination, to in- 
clude, with those who could easily harmonize and consoli- 
date, those who were in no way suited for such a purpose : 
those of crude and extreme opinions ; minds adrift ; rest- 
less and impracticable spirits ; those dissatisfied with all 
existing forms and methods, as well as established opin- 
ions, addicted to novelty, impatient of rules, inflamed in 
their ideas of personal freedom, loose and latitudinarian 
in respect to discipline, hostile to organization. Thus 
constituted, time has necessarily been required for the 
process of sifting and assimilation, through which only 
could such materials become a homogeneous and efficiently 
organized body. . 

" Our denomination is nothing on its own account ; but as 
the organization of a grand system of truth, and as a means 
of work for the world, it is a great deal, and next to God, 
and Christ, and the truth, it should have the loyalty of our 
hearts and the service of our lives. It is a bad sign to see 
any person, especially a minister ^ professing to be a Uni- 
versalist, and yet disclaiming all sectarian sympathy, and 
standing aloof from all denominational action. . . . 

" Our work as Universalists is not simply to sow seeds, 
but to cultivate harvests ; not simply to see that ideas are 
diffused, but to organize them, that they may be con- 
sciously held and efficiently served ; and how can we do 
this, unless we each waive something of our sharp indi- 
vidualism, that we may be merged, — not into each other, 
but into our work, and labor in a spirit of mutual account- 



ORGANIZED UNIVERSALIS*!. 91 

ability, and service for great common ends? Oh, if we 
all, ministers and people, but appreciated the work to 
which we are called, — the world's necessities, the worth of 
truth, the inspirations of Christ's life and cross, and the 
quickening power of the love of God, — how we should be 
melted into a brotherhood of mutual consecration and 
labor, that would supply all other needs, and make us 
fellow-helpers unto the kingdom of Gocl, and realize the 
destiny to which we are called ! " (47) 

" In submitting the foregoing plan of church organiza- 
tion, your committee beg leave to say that they are duly 
sensible of the delicacy and difficulty as well as importance 
of the task which has been assigned them ; and they pre- 
sent their views with deference, not assuming that they are 
incapable of being amended and improved in the details of 
the plan, but at the same time in confidence that the fun- 
damental principles of the plan are correct. And the 
committee may reasonably ask that their views shall be 
patiently and candidly considered before judgment is 
passed upon them. That we need a more consistent and 
efficient organization of our churches, that they are in a 
feeble and chaotic state compared with what they might be 
and ought to be, will doubtless be admitted by all true 
friends^ our cause. We need a better organization, both 
for the proper development of our strength, and for the 
proper accomplishment of the great work of moral and 
religious culture which Providence has entrusted to our 
hands. 

" The general plan of church organization which we 
recommend is in conformity, we believe, to the genius and 
spirit of our faith, and adapted to our condition and wants 
as a people. The leading object of the committee has been 



92 A DENOMINATIONAL OFFERING. 

to devise a remedy for the defects in our present mode of 
organizing churches, to secure a greater degree of uni- 
formity, consistency, and harmony in our ecclesiastical 
polity, to knit believers together in a closer union, to cul- 
tivate more successfully the graces and spirit of the Gospel, 
and to make our people more efficient agents for the pro- 
motion of truth and righteousness in the world. 

" If any Universalist feels himself under a law of liberty 
which forbids him to unite in a uniform system of church 
organization, let him consider that even Christian liberty 
has its limits. It is bounded by the law of Christian love 
and duty ; and the only really open question is, What forms 
are best adapted to promote the culture of faith, charity, 
and piety in our communion ? Let churches be organized 
as we propose, and still there is the amplest liberty of 
thought, of conscience, and of speech, that any mortal can 
require ; the amplest room for growth, expansion, and prog- 
ress ; and needful changes to meet future wants can easily 
be engrafted on the proposed plan. And we do not expect 
any one will join a Universalist church, unless he thinks 
as we do on the main question, — unless he believes in the 
Bible and in universal redemption." (16) 

The plan referred to above was not adopted in 1861. 
The brother, Rev. A. St. John Chambre, who ^as ap- 
pointed to correspond with the State conventions, in con- 
sequence of the national troubles, and other difficulties, 
did not obtain the necessary response, to make it a law of 
the denomination. He says : — 

" It is deeply felt that, so far as our denomination is con- 
cerned, the subject of organization is of vast importance, 
demanding continued and earnest attention at our hands. 
Organization, it is meant, which, while as uniform in its 



ORGANIZED UNIVERSAL1SM. 93 

workings as possible shall be so constituted as to further 
the highest interests of our Zion in all its departments." 

The convention then appointed a committee " to prepare 
a detailed plan for the organization of the denomination." 
and all the " plans, reports, and resolutions on the subject," 
in the hands of the convention. They were true to their 
work, and made an able report in September, 1863, which 
was adopted, after much discussion, and sent forth for the 
action of the State convention. This, also, did not become 
the order of events, and further reports were made. 

In 1866, we have the following remarks from the com- 
mittee on the state of the church, which goes to show that 
we have not what we need, and have been so long seek- 
ing after. 

" We greatly need a uniform system of church organiza- 
tion and procedure. Each church now organizes itself, and 
conducts its affairs in its own way. We have no custom, 
law, or form, to which any one feels bound by love or 
duty. This infinite variety casts distrust upon our author- 
ity and claims, and dissipates our religious life. It dis- 
heartens many of our ministers, and prevents them from 
doing for the church what they really desire to do. All are 
not good organizers. They work to advantage only as 
they have instrumentalities prepared to their hands. Give 
them a plan, and they can execute it. Open to them the 
way, and they can walk therein. When we ordain a minis- 
ter we ought to put into his hands the organic form and 
law of the church he is expected to organize and cherish. 
When we send out a missionary we ought to supply him 
with an outline of the work we expect him to do, and fur- 
nish him with the organic plan of the churches we expect 
him to gather. No work of the General Convention is more 



94 A DENOMINATIONAL OFFERING. 

imperative than the adoption of such a plan, and no action 
of our churches is more demanded than a cheerful and uni- 
versal acceptance. Uniformity will soon beget respect, 
and respect will soon awaken affection, and this will enkin- 
dle devotion, and this secures growth and zeal and hearty- 
church life." (62) 

The committee on the state of the church, in 1867, were 
led to make these remarks, in consequence of our progress 
in the work under consideration : — 

" We can, therefore, but congratulate the denomination 
upon its present comparatively perfect system of organiza- 
tion, believing that this is one of the most important 
achievements in the history of our efforts since the estab- 
lishment of the first Universalist Society in America. . . . 
And this organization has been adopted by the several 
State conventions of Universalist s in North America, and 
virtually by the societies of this faith, so that we may say 
it has been ratified by our whole people. . « . 

"¥e have said that there is a great and glorious work 
for the denomination of Universalists to perform. Ours is 
the call of God and Christ to go forth with a dispensation 
which includes the welfare of mankind. The brotherhood 
of the human family is our watchword. There is no idea 
of divine Providence, no view of Christ, no conception of 
religion, so grand, so beautiful, so full of satisfaction, as 
that it is our privilege to publish to the world. We have 
the leaves of the tree of life, which are for the healing, not 
only of the nation, but of all nations. Oar commission is 
to break down the barriers that separate race from race, 
and to send the waters of salvation round the globe, till, 
like its oceans, they touch every shore. Ours is not a con- 
flict ' with confused noise and garments rolled in blood/ 



ORGANIZED UN1VERSALISM. 95 

We belong to an army which seeks, to be sure, the conquest 
of the human race ; but our warfare is ' with lust, and pas- 
sion, and self in every shape/ The command to us is, 
4 Hurl the venerated systems of oppression and wrong from 
their thrones, and erect in their place the pure, self-denying 
doctrines of the cross, and the worship of a God of infinite 
Love.' " (63) 

THE RESPONSIBILITIES OF THE HOUR. 

" The speaker said that, after the eloquent address they 
had just listened to, it only remained for him to indulge in 
a few remarks on a few plain thoughts. Mr. Greeley said 
the other day in New York, truly, that the Universalists 
had been excluded from the historical church. They have 
been excluded, too, from the evangelical church, and what 
was known as the liberal Christian church was indisposed 
to allow it any standing-place. So it followed that the 
Universalists were their own church, — did their own work 
in their own way. And it was fortunate for the cause 
they represented, for the ideas" which had been given to 
the Universalists of this age to maintain, for the church 
itself, that it was so ; for had they been received and ac- 
knowledged as parts of the churches mentioned, it was 
evident that their distinguishing truths, their leading 
ideas, would have been so burdened, so embarrassed by 
errors and superstitions, and by creeds connected with 
these churches, that the influence of the Universalists 
would have been greatly impaired, their doctrines cor- 
rupted, and methods perverted. There was no great idea 
that ever became powerful unless it first became organized, 
either in politics, religion, or reform. The reform bill in 



96 A DENOMINATIONAL OFFERING. 

England did not prevail until it became the watchword 
and rallying cry of a party — until Earl Gray and Lord 
John Russell took it up ; and so with the corn-laws and 
extension of the franchise, when Mr. Bright and Mr. 
Gladstone made it prominent. So it was also with the 
removal of slavery in this country. Nothing was accom- 
plished in the matter until the fundamental truth was taken 
possession of by a party. The work now in hand — the 
truth, if indeed it be a truth they held — must be carried on 
by the party devoted to it. The question was, What is 
this church? What are its rights? Had it any business 
in the world, anything to do? If it had, then it de- 
served to be preserved and perpetuated ; and if not, then 
it was time it was buried. 

" It was an important question now, that they were about 
to take steps in regard to the future. The church held that 
Christianity was a complete, and perfect, and final religion, 
and that no religion would ever supersede it. It held its 
views in regard to it, and its interpretation of Christianity, 
to be more correct than any other. The Universalists be- 
lieved in a God of love, — almighty love and almighty power, 
— of infinite purity and perfect justice. They believed in a 
mediator between God and men, — the man Christ Jesus, 
the image of God, — and they believed that this mediator 
was perfect, and that when his work shall have been accom- 
plished he will be- able to say that he had seen of the 
travail of his soul and was satisfied. They believed in a 
law of love, and that there was no reformation, no regener- 
ation, no fallible power on earth, that did not spring from 
this. They did not hold, with the radical, that there was^ 
yet to be a better God or better Saviour, or they might be 
willing to agree that Christianity was a temporary thing, — - 



ORGANIZED VNIVERSAL1SM. 97 

that it would pajss away, and be succeeded by something 
higher and better ; neither did they agree that Christ was 
only a man. If that was to be, indeed, the vital, essential 
truth of Christianity, — if all progress among men and 
things, and advancement, and the highest spirituality must 
have their source and inspiration in this alone, — he asked 
by what powers of responsibility and duty were the mem- 
bers of the Universalist church to protect and defend, es- 
tablish and advance, its doctrines? 

" The highest obligations rested upon them. They must 
stand together as an army, — not as a mob. They must 
carry its banner high, and march onward and keep step to 
its music, until all shall give way to it and recognize as 
true its doctrines. If any one failed or faltered in the 
performance of any just duty, in this respect, he was 
false to his religion. It was in the religious, as in the 
natural world, — the growth was from the lower to the 
higher, from the imperfect to the perfect, and so it was 
that the Catholic church was the only form in which Chris- 
tianity could obtain a lodgment in the world, and so de- 
veloped the Protestant church, of which Wickliffe, Luther, 
and Murray were the pioneers. And it developed also this 
Universalist church of America." (133) 

""But if the mere declaration of these principles lays 
the world under obligations to Universalism, these obliga- 
tions become immensely greater in proportion as the ser- 
vice rendered is more valuable, from the fact of an organ- 
ization pledged to the advocacy and propagation of 
peculiar doctrines of profound religious importance. Uni- 
versalism would have been of but small significance in the 
world, had its founders been satisfied with a merely nega- 
tive result, a desultory warfare against Calvinism and 
7 



98 A DENOMINATIONAL OFFERING. 

kindred errors. The separation of a few men from the 
orthodox ranks, to act the part of denunciation, and take 
the attitude of guerilla hostility, would have signified but 
little. And the literary critic, who has recently said that 
Universalism, though having formerly had considerable 
significance when it acted as a check upon Calvinism, is 
' of no practical importance ' now that it has become a sect, 
has shown himself an indifferent observer, and more, of 
affairs, whatever he may be as a critic. As well might it 
be said that a body of skirmishers has more ' practical im- 
portance ' than an organized army ready for attack or de- 
fence. It is the force of organization, of concerted action, 
of conscious unanimity, of a great purpose animating 
thousands and moving them as one man, that gives signifi- 
cance to any movement, and makes any body of men ' of 
practical importance/ Hence, Universalism puts mankind 
in its debt, because, as a distinct, organized force, it stands 
forth among the working powers of the age, a constant 
witness of the vitality and practical value of its truths. 
While a separative movement, like that of ours, which 
should fail for want of a vigorous organization, would be a 
negative injury to the cause of religious progress, the con- 
stant presence, in so many communities, of a devoted 
church, pledged not only to the propagation of our doc- 
trines, but to all Christian work, is a moral force in our 
behalf not often truly appreciated. Wherever our church- 
spire rises to heaven, wherever our bell rings out its glad 
invitation to worship, there is a potent influence at its 
silent work, ever pointing to a higher and truer faith, and 
teaching the great lessons of hope and love." (143) 






ORGANIZED UNIVERSAL1SM. 99 



WE MUST ORGANIZE. 



" No one will be asked to prove that in most of the 
enterprises in which men engage, organization is a power- 
ful if not an indispensable aid. Human efforts increase 
mightily when they are made to coalesce and concentrate 
in obedience to a controlling purpose. Every one is famil- 
iar with the comparison of the sticks. Taken singly, it 
requires but a child's strength to snap them ; taken to- 
gether, the strongest hand cannot even bend them. The 
immense cables which support the suspension bridge at 
Niagara — strong enough for a heavy train of cars to pass 
over in safety — are composed of single wires, which, taken 
singly, are easily parted. How frail are the single threads 
which, united and twisted, make the cable which holds a 
ship in a tempest ! Now this union of subtle elements of 
strength — this twisting into unity of numerous individual 
forces, each in itself comparatively trivial — is organiza- 
tion. It makes the difference between an army and a mob. 
It makes the difference whereby five shall chase an hun- 
dred, and an hundred put ten thousand to flight. The 
difference between a nation and the individuals it embraces 
is that of organization. Power combined, systematized, 
and directed, this is organization. 

The church of Christ, however different persons may 
regard its origin and immediate purpose, is substantially 
an organization ; a union of religious affections, aims, and 
results ; a systematic agency for the upbuilding of the 
truth of Christ. We are then, alike from principle and 
policy, the advocates of organized efforts in things spiritual. 
We would have our own denomination emulate in this par- 



100 A DENOMINATIONAL OFFERING. 

ticular the wisdom of the older sects. Orthodoxy is a 
gigantic power in our land, and this not simply because the 
orthodox have individual zeal, but because they are banded 
together, and the sum of their zeal is a unit. 

" Individualism has its place and its sphere in religion. 
The rights of private judgment are sacred, and no organism 
may presume to interfere. Each soul must worship, be 
dutiful, and have faith on its own responsibility. No man 
has the right to dictate opinions or practices for another. 
All this we grant ; all this we shall strenuously defend, 
when the points are called in question. But the particu- 
lars in which affections, opinions, beliefs, and tastes agree, 
and in which we would have them act upon the minds and 
hearts of other men, must be organized, — must, that is, in 
order to their full efficiency. As missionary powers they 
will run to waste, if, indeed, they do not dry up, unless 
combined and guided to prescribed ends. Organization is 
of vast importance to the strength and effectiveness of 
every Christian enterprise." (54) 

"Two things are necessary, — ideas and machinery. 
Every movement is primarily the unfolding of an idea. 
That which makes a cause is the idea. At first the thought 
works directly, isolated from particular methods protesting 
against error and abuse. But soon it calls for instruments, 
— something to work with. It demands organization. It 
must employ machinery. So Christianity gets into institu- 
tions. Simple as an abstraction, it has very little effect in 
the world. Christ expressly declared that he came only to 
bear witness to the^ truth, and when the blood-drops of the 
cross had watered it, then the apostles were appointed to 
go abroad as the founders of the churches. The power of 
Christianity is in its machinery, after all, and not in its 



ORGANIZED UNIVERSALISM. 101 

abstract statements. It is hardly possible to separate, even 
in thought, Christianity from its visible church. There gets 
to be a vital connection between the idea and its organiza- 
tion, — so much so, that the organization has power even 
when it loses the idea, or becomes disloyal to it. Roman- 
ism is powerful by the simple grandeur of its organization. 
No matter what follies, what monstrosities of doctrine, or 
of polity, the coming council in Eome may put forth, they 
will be mighty for results, — will tell on the world, simply 
because backed by a vast and thorough organization. The 
great work of this centenary is organization. Let us 
advance the standard, then, for, however assured we may 
be of the final triumph of our ideas, that triumph will only 
be gained by bending ourselves earnestly, faithfully, and 
diligently to work with machinery." (24) 

" Universalism has an organic life. It possesses a body 
and a soul. It is not an abortion. More and more is it 
finding itself separated from denominational personalities 
by the boundaries of its own individuality. It is ceasing 
from its former aspect of a dogma, and becoming a spirit 
and a life. But still it is a child, coming slowly to the 
consciousness of its own powers and destiny. Like our 
country, ignorant of its providential future, pronounced by 
the nations still an experiment, afraid of its own energies, 
suspicious, as well it may be, of the reliability of its pro- 
fessed friends, and fearful of falling apart by the tremen- 
dous weight and apparent shapelessness of its limbs. Uni- 
versalism is still a problem ; a vaster and profounder 
question than its instructors knew themselves to have 
encountered ; a most difficult, and, in some respects, un- 
shapen existence to govern, maintain, and develop. But it 
were just as wise to pronounce our country non-existed, or 



102 A DENOMINATIONAL OFFERING. 

without national life or characteristic features, — broad, 
unrefined, and dusty though they be, — as to deny a posi- 
tive, organic, and ultimately effective life of Universalism. 
Already we have an identity, a history, literature, temper 
and spirit, peculiarly our own. It is true our bones are, so 
to speak, but gristle, and our muscles comparatively soft, 
our proportions undetermined, and our features, it may be, 
unshaped. But it is plain that we have a strong and pecu- 
liar life, with no tendency to give up our firm convictions, 
or to place ourselves beneath others' protection. And this 
independent existence, combined with our inexperience and 
spiritual growth, make it important that the awakening con- 
sciousness of our faith should be studiously observed and 
truly considered ; in short, that in every way our body 
should recognize its soul, and our soul its body." (m) 

WHAT SHALL BE OUR ORGANIZATION? 

" We need an organization well adjusted to our spiritual 
life-force. The nature of our religious life must first be 
studied. It has certain marked characteristics. It is un- 
like, in some respects, that of other religious bodies. It 
takes its character from our distinctive truths, and from 
the temper they have given our people. Other denomina- 
tional organizations may properly engage our attention. 
We may possibly derive useful hints from them ; but none 
should be adopted as a model. They may suit the life 
which informs them, but they might suit ours no better 
than the body of a rhinoceros the nature of a horse. 
Adaptedness to the peculiarities of a sect's life-forces must 
be first secured. 

" Again. This life-force is not a stationary power, but 



ORGANIZED UNIVERSALISM. 103 

should be a progressive power. The organization, then, 
must be of a character to admit of this development, other- 
wise evil will result therefrom. It will fetter the spirit of 
the sect, rather than aid it in its work. The organization, 
let us remember, is an instrumentality. It is not a taber- 
nacle for the spirit to dwell in, but a body for it to act in 
and to act through. We cannot build it up as one might 
build a house. It must sustain a more direct and intimate 
relation to a sect's spiritual life. It must grow to that life, 
— may I not say, grow out of it ? Its forms and members 
must be determined more by the tendencies and needs of 
the religious life of which it is the agent, than by calcula- 
tion and experiment from without. Such calculation and 
experiment may be needed ; but they must ever have for 
their basis the tendencies and needs I have named. 

" It is just at this point that many have erred. Desiring 
a perfect organization, they have entered upon the task of 
building one that should be complete, and that should 
answer for all time. They overlooked this law of develop- 
ment, which should govern the religious life of a sect. 
They forgot that an organization which exactly answered 
the needs of a sect in one age might not in the next. An 
organization nicely adjusted to our present spiritual forces 
might not meet the demands of these forces in a quarter of 
a century from this date. It certainly would not if we 
grow in spiritual stature. It might become an incum- 
brance. Organizations always will become incumbrances 
unless, in their formation, the law of spiritual growth is 
seen, and its monitions heeded. I find an illustration of 
my meaning in the civil governments of our era. Some of 
these governments rest unnaturally upon the people for 
whom they were instituted. 



!!l 



104 A DENOMINATIONAL OFFERING. 

" The people are fretting and chafing under them, and are 
accomplishing their civil mission at a great disadvantage. 
The institutions which so hamper and fetter them once 
suited their national life very well. They are now obsta- 
cles rather than aids, and the people progress only as they 
are able, by the terrible throes of a revolution, to rid them- 
selves of the outgrown and worthless institutions. We see 
other nations, like our own, for instance, who have fewer 
obstacles of this nature to contend with, and whose prog- 
ress is more even, natural, peaceful, and rapid. In the first 
instance the civil institutions did not possess sufficient 
pliability and adaptability. They were inflexible, not 
elastic. They were finished, in a barbarous age, for the 
infancy of a people. The great error consisted in over- 
looking the law of growth, and in not conforming the 
institutions thereto. In the latter instance this law was 
recognized, and its power respected. The consequence is 
that the government grows as the social life of the people 
develops itself. 

" This law must not be overlooked by us when we give 
our attention to the matter of organization. Not only 
must our present life-forces be regarded, but their law of - 
growth also. Organizations, like all other bodies, must be 
so formed that they can grow with the life they embody. 
Unless they have this capacity, the spirit will either die in 
its shell, at length, or burst it, and reappear under more 
favorable conditions. 

" Let no man, or set of men, then, attempt to build up 
an organization that shall answer the demands of our 
spiritual life in all time. They could as easily build a 
body for a growing soul that would answer its needs in 



ORGANIZED VNIVERSAL1SM. 105 

manhood as well as in youth. The organization, like the 
body, recollect, is a matter of gradual growth, rather than 
of sudden and artificial creation. We may need, and pos- 
sibly shall need, a more extended and complicated organi- 
zation a century hence than we now require, for we hope to 
have a more healthful and vigorous spiritual life then than 
now. 

" Tliis organization must be wisely adapted to the end of 
denominational existence. And what is this end? Let me 
answer, briefly, that it is not the advantage of any class of 
men, nor growth in numbers and power mainly on the part 
of the sect. No, but it is the establishing in the world of its 
distinctive truths, and all others in the Christian system, 
and the aiding of these truths, with all legitimate instru- 
mentalities, in their mission to human hearts, and over 
human lives. Such is the end of Christian organizations. 
Let all we do to perfect our organization be performed with 
reference to this end." (130) 

CHURCH ORGANIZATION 

" Sometimes we hear people, when speaking of our faith, 
its prospects, and its appointed labors, speak lightly of 
organization, and doubtfully of the good results which 
grow out of the existence of ecclesiastical bodies and their 
labors to shape the moral and spiritual man. 

" But we talk thus only when we take a superficial view 
of the necessities of human nature, and the means by 
which the moral cravings of the soul may be satisfied. It 
will not answer to talk about the powers of truth, and 
comfort ourselves by repeating the strains of enthusiastic 
poesy, for truth is ever dependent on the labors of man 



106 A DENOMINATIONAL OFFERING. 

for development. We may search throughout all the 
history of the past, in every department of the universe in 
which man has employed his powers, and whatever of 
truth he has developed and rendered useful has been done 
by persistent and formal labor ; we look out beyond the 
limit to which his researches have extended, and all is 
blankness and darkness to the mortal eye. Truth may be 
there ; a thousand glories intimately connected with the in- 
tellectual and moral worlds may be resting as the gold lies 
hidden in the depths of the noisome earth ; but until we 
have lighted our tapers and descended the shaft, — until we 
have labored with pick and shovel, with fire and water, — we 
are not sure of its existence ; and not until we have tried 
our faith as a system, not until we have tested it ' as by 
fire/ can we feel that we possess a full knowledge of its 
truth and adaptedness to meet the recurring necessities of 
humanity. 

" We are called upon, then, to put forth our best efforts 
in behalf of that which is worth more to man than silver 
and gold, and dearer to the true Christian than rubies or 
the sparkling treasures of the glowing East. Just as our 
system is grand, elevating, and soul rejoicing ; just as we 
believe that when properly applied to the ills of life it is 
powerful to hush the groaning and quiet the fears of man- 
kind ; just as we feel that it is the truth, and the power by 
which the hope-lighted future shall be made to show forth 
more of the goodness of God and the worth of mankind, — 
ought to be our endeavors to sustain it and render it the 
instrument in our hands for the accomplishment of much 
good and the harbinger of a more glorious day. In conse- 
quence of- the wide-spread misapprehension of the objects 
of our faith, we are forced to encounter obstacles far more 



ORGANIZED UNIVERSALISM. 107 

difficult to overcome than a cursory glance would lead us 
to suppose, and, for this reason, if for no other, the 
friends of Universalism should be more than ordinarily 
energetic, when engaged in the furtherance of a system 
which places no indelible stain on the nature of man, and 
casts no reproach on the goodness and wisdom of Almighty 
God. 

" Then let us organize, for in fact, organization is our 
most pressing need. There is scarcely a community in the 
whole country where, in the circuit of a few miles, a suffi- 
cient number of our faith could not be gathered into a 
church, and secure a portion of the time the ministrations 
of the Gospel. An organization once effected, and the 
securing of a minister will be an easy matter. Do not 
allow your fears to overcome your desire to see the cause 
of religion prosper in your neighborhood and in your 
homes, for a momentary reflection will suffice to convince 
any one that these fears, to say nothing of prejudices, are 
founded on fancy rather than on fact. A church has not 
for its object the restriction of any privilege ; no man 
has a privilege to do wrong ; wrong-doing is a usurpation, 
not a right ; but its purpose is to bring together individ- 
ual ability, that a mighty power may be brought to bear 
on the evils of the world. A church, properly organized, 
does not force a belief on man ; it is a formal and visible 
union of those who are already one in sympathy and feel- 
ing. A church does not aim to chain humanity in its 
present position, make the world satisfied with the knowl- 
edge it already possesses, and contented with its spiritual 
powers of to-day ; but its mandate ever is, ' Grow in grace, 



108 A DENOMINATIONAL OFFERING. 

and in the knowledge of our Lord and Saviour, Jesus 
Christ.' " <"> 

CHURCH EXTENSION. 

" I suppose that in this body church extension means the 
extension of organized Universalism. Of Universalism, 
because it is our interpretation of Christianity ; of organ- 
ized Universalism, because proper organization gives it 
consistency. Extension is that property of a body by 
which it occupies a portion of space. The word also signi- 
fies enlargement and the act of enlarging. Without or- 
ganization we occupy no space ; there is no body to be 
extended, nor any efficient means or instruction by which 
to carry forward a work of extension. 

" If, then, the church is the thing to be extended and at 
the same time the instrument or means by which the work 
is to be done, it comes to this precisely, — the church must 
extend itself. That church extension is the work the time 
demands, I think we all agree. Else why this meeting ; 
why the earnestness and devotion and sacrifice that have 
brought together such a body of Christian ministers and 
laymen? I believe that this one theme lies nearer the 
hearts of the brethren here assembled than any other. It 
presses its claims upon us in the form of duty to ourselves 
and the world, and therefore of duty to God. There are 
men in other professions and avocations in many respects 
well qualified for the ministry, and who can be brought 
into it when they are satisfied that people begin to care as 
much about their moral and spiritual interests as they do 
about their material interests. I do not mean by that that 
they will come into the ministry when they find that it will 
pay as well as other professions ; but when they are made to 



ORGANIZED UNIVERSALISM. 109 

realize that the people are religiously in earnest, and that 
in a work like the ministry, which calls into play every 
noble faculty and energy of a man's being, they can have 
sympathy and co-operation, and not be obliged to feel that 
their labors and lives are thrown as pearls before creatures 
who are unable to perceive value in anything unless it be 
something good to eat. There was never a time when so 
many promising fields for missionary work were open to 
us ; and to neglect them long will be to miss our golden 
opportunity. We ought, in my opinion, to put at least 
one man in each State, within the bounds of this Confer- 
ence, into the missionary field ; and the best men the 
denomination can furnish are the men for this work. 

"I said that to us the church means organized Universal- 
ism. But you will pardon me for saying that, in my 
opinion, there is too much organized Universalism, that is 
not the church nor of the church, and this thought brings 
me to what I want to say about the best means for extend- 
ing the church. I have said already that the church must 
extend itself. In other words, it must grow. We may 
invent all the machinery we please to extend Universalism, 
and we may pour out our money like water to keep the 
wheels of the machinery running ; but our money will be 
thrown away, our labor will be in vain, and God will take 
vengeance on our inventions if we do not incorporate the 
elements of growth, the life-principle of Christianity, in our 
organizations. I know whole sections of country where 
twenty-five years ago Universalism was organized and said 
to be flourishing, and all that remains of it to-day is here 
and there a church edifice going to decay, inhabited by 
moles and bats, and only opened when some wandering 
vagrant, who hasn't either the brains or character to com- 



110 A DENOMINATIONAL OFFERING. 

mand a hearing where he is known, comes along and wants 
to unfold the wonders of science, or the mysteries of the 
spiritual universe. I know a man who, whenever any- 
religious topic is broached in his hearing, slaps his hand 
complacently upon his pocket, and says he has ten dollars 
in there for any man who can prove the doctrine of endless 
punishment from the Bible. Noble man ! Liberal soul ! 
Why, I wouldn't give half that to have it proved twice over. 
But I suppose the man has had the ten dollars ready for 
the last twenty years, and probably has not given twenty 
cents for Universalism in that time ; there is hardly a doubt 
but he will die with the ten dollars in his pocket. I men- 
tion him, because he is the representative of a class that 
constitutes a part of the residuum of what was once organ- 
ized Universalism. Others have been smitten with the 
pestilence of progression, and have gone beyond Universal- 
ism, — to what depths beyond, who can tell ? Brethren, 
let us not do this kind of work over again, and call it 
church extension." (60) 

DENOMINATIONAL ORGANIZATION. 

" I pass now to offer some remarks on organization, or 
what may be termed denominationality. That a denomina- 
tion may be an efficient body, it must have laws or regula- 
tions adapted to its needs. Adopting the principle that the 
majority ought to rule, we have a basis on which organiza- 
tion can firmly rest. At first, perhaps, the majority will be 
on the side of disorder ; but as the subject of organization 
becomes better understood, and more of denominational 
life is gained, the majority will decide that some organiza- 
tion is necessary. The organization approved will be an 



ORGANIZED UNIVERSALIS*!. Ill 

expression in outward form of the religious life within. 
All the members may not have made equal progress at any- 
particular time ; nor may all be equally interested in the 
cause of religion and devoted to it. Diversity of opinion 
may exist, and diversity of views ; so the body does not at 
once become a harmonious whole. But by united effort, by 
friendly discussion, by pressing the subject upon the atten- 
tion of the people, progress will be made towards unity of 
opinion, and in due time a thorough organization can be 
effected. 

" The religious life possessed is striving to develop an 
outward form that shall correspond with the faith professed 
and the religious spirit possessed. Some of these efforts 
may not be guided by wisdom, and will result in disappoint- 
ment, perhaps in some instances in discouragement. But 
the work of development will go on until an outward form 
of comely proportions is attained, and the denomination 
becomes an efficient body, a living force in the world. 
Unless the spiritual life and the wisdom are possessed 
necessary to develop such an outward form, we must 
gradually fade away, leaving no trace of our name except 
on the pages of history. 

" The necessity of organization is further shown in the 
fact that everybody which possesses life and grows is 
organized. The human body furnishes a fine illustration. 
The different parts or members are joined in harmonious 
union with each other, having one centre of intellectual, and 
one of arterial life. The body is not a bundle of discordant 
members having no union nor sympathy with each other, 
but is an organized unity, all the parts sustaining the most 
intimate relations with each other, and are most closely 
connected with the centres of life. The arterial and ner- 



112 A DENOMINATIONAL OFFERING. 

vous circulation is unbroken and perfect, and the will 
telegraphs its commands to the extreme parts of the body 
and is obeyed, and every seusation of pleasure or pain is 
participated in by every part or member. Disarrangement 
of the body is disease ; disorganization is death ; life and 
power are then gone ; the body is a temple in ruins hasten- 
ing to decay. 

" If a religious body has no organization, its condition is 
represented by all unorganized bodies in nature. The 
rocks, though so hard and enduring, are perpetually wast- 
ing and becoming disintegrated by the influences to which 
they are constantly exposed ; but a body which has vitality, 
or has organization, may receive injury and wounds, yet it 
recovers from them ; it is variously exposed, yet it success- 
fully resists the influences which war against it. 

" This organization will embrace a creed ; not indeed a 
full and exhaustive statement of truths received ; not arti- 
cles of faith so numerous and specific that no variety of 
opinion can be admitted or tolerated ; but a general state- 
ment of the leading doctrines, the distinguishing features 
of our faith. It is not proper for one man, nor for a body 
of divines that prepares a creed for a great denomination, 
to assume that all truth is already known ; that no progress 
can or ought to be made ; that no change, or improvement, 
or advancement is to be expected. A people may boast 
that their creed was written in the primitive age of the 
church ; that it is venerable for its antiquity as well as for 
the truth which it embraces ; yet by imperceptible degrees 
those who profess it may glide away from it, and not recog- 
nize it as their faith when proclaimed from the pulpits con- 
secrated to its advocacy and defence. I would not by any 
means advocate a rigid formula of faith; I would not 



ORGANIZED UNIVERSALIS!*. 113 

approve of a creed which allows no freedom of thought, no 
independent investigation, no new inquiry and research. 
Light is continually breaking in upon dark passages ; 
science, the handmaid of religion, comes to the aid of the 
biblical student, and history and philosophy open their 
stores of knowledge to the diligent seekers after truth. We 
ought not to think that we are the people and that knowl- 
edge will die with us, so that we must embalm the truth in 
a creed ; nor should we have a shibboleth which each one 
must pronounce or be cut off. Yet there are great truths, 
there are leading doctrines, which may be stated in a gen- 
eral way, all based on the Scriptures of divine truth, which 
the whole fraternity can subscribe to, which all can profess 
in good conscience, though differing on minor matters. 
Such a creed we ought to have ; and perhaps we have all 
that can reasonably be asked in the articles of faith adopted 
at Winchester, N. H., in 1803." (64) 

DE NOMINA TIONALISM. 

" This is a long word. It takes seven vowels with seven- 
teen letters to make it, and when made it is not found in 
the dictionary. It ought to contain a large amount of 
good meaning, or it ought not to be used very often, — it 
takes so much time to write and pronounce it. It prob- 
ably is not a legitimate word, natural or hybrid, because it 
claims a Greek termination without owning a Greek origin. 
Still it is used, and some of our preachers are accused of 
lacking the qualities supposed to be essential to a lawful 
right to be in the denomination. This matter ought to be 
understood. Let us see. 

" We have the Latin etymon, nomen, name ; and de->nom- 



114 A DENOMINATIONAL OFFERING. 

ino, to name, or distinguish from another. Hence Webster 
gives, ' Denomination, the act of naming. A society or 
collection of individuals called by the same name/ 

" We also have the synonym, sectarianism, which is de- 
fined to be, ' The disposition to dissent from the estab- 
lished church or predominant religion, and form new sects/ 
The word does not necessarily apply to Christians more 
than to philosophers and other theorists, though more com- 
monly used in that way. When so applied, it designates 
either a likeness of opinions, or a community of interests, 
or some other idea or object which attracts around a class 
of followers or adherents who come to be known, distin- 
guished, or denominated by a common name. ... If 
the name is retained, its meaning will have greatly 
changed. Yet a wish is often cherished, and an attempt 
often made, to hinder such changes, — to block the wheels 
of progress, and fasten the world just where it is; as 
if the immortal mind, destined to endless progress in the 
light of God, could be checked and prevented from its high 
purpose and glorious destiny by the puny interference of 
some vote in council or decree in senate. God used the 
armies of the heathen to fulfil his purpose, and shall the 
pretended lovers of truth and godliness, the followers of 
the great Reformer, exhibit their weakness, folly, and want 
of faith, by attempting to prevent investigation and the 
assertion of conviction ? Vain attempt ! 

" ' Not denominational enough ! ' What thought is 
purer and grander than that ' God is love, and the Saviour 
of all men ' ? Is not that the great central thought of Uni- 
versalism ? Do we not believe the true church is the 4 body 
of Him who filleth all in all ' ? This is our denomination. 
For work, like so many grand divisions of an army, the 



ORGANIZED UNIVEBSALISM. 115 

believers may be divided into corps, divisions, brigades, 
regiments, companies, sections, — as many and as minute 
as we will ; but in none of them is the individual lost ; for, 
after all, one is our Captain, our Master, and to him each 
shall report for himself. We are all ' made kings and 
priests unto God.' 

" A broad, wide-reaching faith and hope which have no 
limits, but embrace the whole humanity, should lead to the 
possession of a charity like that which Jesus had, which 
'thinketh no evil, but believeth all things, hopeth all 
things, endureth all things, and never faileth.' The true 
Universalist can be no bigot, no enemy of his brethren, 
can desire and do no wrong, oppress no man, reject no 
truth, refuse no good, neglect no duty. Like Jesus, he is 
the brother of all men, — the poor, the humble, the sinful, 
the miserable, the vile. He must love them and do for 
them all that he can, — be willing to sacrifice, and, if need 
be, to lay down his life for them. In our several fields we 
may labor not to limit, but to enlarge, the boundaries of 
fhe kingdom. We may work alone, or together. Together 
in union and love, we can do vastly more ; for, if one can 
chase a thousand, two can put ten thousand to flight." (18) 

DENOMINATIONAL POSITION. 

" Our position as a denomination is better to-day than 
ever before. We are stronger every way ; there is more 
of religious life among us ; our organization has been im- 
proved ; we give more attention to the Sabbath-school 
cause ; to the interests of education ; to the church and 
the communion ; to everything, in fine, that belongs to the 



116 A DENOMINATIONAL OFFERING, 

work of a body of living, active Christians. Looking 
back to the days of Murray and Winchester, or comparing 
the condition of Universalism in 1821 with its condition 
in 1861, who does not see that great progress has been 
made ? — that not only have our societies increased more 
than tenfold, and our ministers in a like ratio, but that 
our theology has undergone a thorough revision, and be- 
come more settled in its character, more elevated in its 
tone. 

" The world owes a debt to* John Murray, Elhanan Win- 
chester, Hosea Ballou, Hosea Ballou, 2d, Thomas Whitte- 
more, Russell and Sebastian Streeter, and others, who 
' fought the good fight and kept the faith,' — the world 
owes a debt to them which it can only repay by an equal 
fidelity to the principles of truth, and an equal zeal in 
carrying forward the kingdom of Christ. We must not 
forget the labor of the fathers. All honor to them for 
what they did ! Let us never disparage them. Let us 
never reflect upon their intelligence or worthiness. In 
these respects, considering their advantages and comparing 
them with our own, we shall never excel them. Happy 
will it be if we emulate their zeal, and equal them in devo- 
tion to the interests of truth ! 

"It is not, however, necessary for us, to do justice to 
our fathers, to stand where they did, or to hold exactly the 
same opinions. So long as we are true to our convictions 
of duty, so long as we keep the great end in view, — the 
final deliverance of every soul from the power of sin, — 
there may be room for minor differences of opinion, and 
all may be consistent with Christian progress. Indeed, it 
seems to us that a truer life grows out of the loyalty of the 



ORGANIZED UNIVERSALIS*!. 117 

individual soul than where all are forsworn to uphold and 
defend a particular faith. And we are stronger to-day, not 
because we have moved in one track, and have never 
swerved from the first rudiments of dogmatic theology, but 
because we have kept in motion ; have sought earnestly for 
more light and more truth ; and God has blessed us in 
answering our prayer, and in carrying us onward and up- 
ward to himself. 

"We must not, then, measure our position by our nomi- 
nal strength, — by the number of our preachers, or the 
number of our societies, — but by the diffusion abroad of 
liberal principles, whether in our own sect, or among the 
so-called orthodox sects ; principles, which have done 
much to diminish scepticism, to promote a more reverent 
faith in God, and to do away with the prejudices against 
religion, and overcome the repugnance which the young 
had begun to manifest to the irrational dogmas which had 
been taught by the church. By giving to the world a more 
excellent faith, founded upon broader and more enlight- 
ened views of the character of God and the mission of 
Christ, the religion of Jesus has come to be a greater 
reality to millions of souls ; its inner life is better under- 
stood ; it is welcome to the heart ; it answers the needs of 
the human soul ; and richer fruit is ripening on the tree, 
to be gathered for the spiritual refreshment of the na- 
tions. 

"Again: we must do more for the church. Men and 
women must be made to feel that the church is a reality, — 
is a living force ; that Christ had a great end in view in its 
establishment ; and that we as a denomination cannot 
prosper, unless we devote ourselves faithfully to its inter- 



118 A DENOMINATIONAL OFFERING. 

ests. And we must do more for the Sabbath school ; more 
for the support of our academies and colleges. We must 
make some sacrifices for the sake of the truth. We have 
yet to be educated up to this point, — the point of giving, 
freely, cheerfully, without being urged, or having our do- 
nations dragged out of us reluctantly. ' God loveth a 
cheerful giver ; ' and unless we give cheerfully and freely 
we cannot prosper. We fail more in this than any other 
Christian denomination that can be named. . . . 

" Finally, we must do more in building up religion in 
our own souls ; in giving it the supremacy in the heart and 
the life. Begin here, and all we have above spoken of 
will follow naturally. The more we love religion itself, 
the more we feel its power in our souls, the more shall 
we do for its spread in the world. Begin here, with a per- 
sonal interest in the religion of Christ, seek first the king- 
dom of God and his righteousness, and all things else will 
be added unto us. We shall then be Christians in word 
and deed. We shall throw our hearts into every work 
which demands our attention as Christian believers. 
Being liberal, we shall devise liberal things. We shall not 
ask how little, but how much, we can do. Every good 
word and work we shall love. And laboring in this way, 
the world will advance, our cause will commend itself to 
true hearts everywhere, and God will bless us with an 
abundant increase." (61) 

THE STATE OF THE CHURCH. 

" Our task implies self-regard as a church, and a state- 
ment of facts, needs, hopes. What are we to-day ? 

"1. Facts. In the first place Universalism cannot be 



ORGANIZED UNIVERSALIS*!. 119 

put in figures. Our statistics are undrilled or mutinous, 
and refuse to come into line when convention secretaries 
tap the drum. In the millennium we may expect the genius 
of our church to be as arithmetically as it is spiritually 
inclined ; only the splendor of the result will be less strik- 
ing from the fact that our majorities will be so overwhelm- 
ing as to make counting superfluous. 

" We can only judge then by the mass, — the front which 
Universalism shows to the world and the spirit that 
animates its host. Looking thus at it, its growth seems 
neither thwarted nor suspended. It is a time of church- 
building; and everywhere are starting from the soil temples 
conspicuous among others for even the vulgar glory of their 
architecture or their size. It is a time of teaching and 
ordination; young men never brought choicer gifts to our 
ministry than now. Above all, it is a time of organization, 
and although just here the elements have seemed most wild 
and vagrant, the crystals are beginning to shoot. There is 
hope that we have the right stuff to deal with after all. 

"In a word, the state of our church is this : we are a 
people who have gained respectability and influence in the 
spiritual world by the power of our religious ideas ; who 
have been driven forward by these even faster than we 
could comprehend what they implied, and who stand to- 
day a little dazzled, may be, by the prospect, earnestly ask- 
ing by experiment and prayer what God would have us to 
do to become indeed in body and spirit the church of Christ 
on earth. 

" For we must add to the facts of our position this other 
one, that we are enveloped by an immense cloud of sym- 
pathy, open and secret, with our doctrines of the divine 
love. All around us is the material for the church of the 



120 A DENOMINATIONAL OFFERING. 

future. It seems summer among the orthodox icebergs. 
Now such a thaw is simply providential. It defines the 
state of our church, — a state of privilege which no sect ever 
saw before. Huxley has found in the bed of the deep sea, 
only just now stirred by the dredge, a pavement of matter 
almost alive, — the first element of organic forms, — life in 
the raw or rough as it were, waiting some vital attraction 
to globe it into creatures that may float or swim or soar. 
So in the deep heart of the age seem to lie the instincts, 
emotions, faith, which are materials ready for our plastic 
hands. Idlers or self-conceited dreamers will let the 
precious opportunity go by ; if we are workmen we shall 
be up and doing something here for an organized church. 

" 2. Needs. We have not been blind to these. Many 
of us have not been silent about them. 

" We need pre-eminently to feel that the work of our age 
is the building up, not a denomination, but a church, — even 
the church of Christ. We need to feel that the point is not 
to simply get our doctrines hearing in the world, or scatter 
them for a sporadic growth, but to gather out of them and 
around them the forms of a spiritual, but not of necessity 
an invisible, kingdom. To think that we are anything less 
than the accredited missionaries of the highest interpreta- 
tion of truth the world has ever known is to dwarf, not 
magnify, our office. While we are content with the secular 
title and position of a sect or denomination, we shall be full 
of blunders. We may count it all glory to win in the prize- 
ring of debate, and canonize the fists and muscle of our 
4 champions ; ' or we may cultivate the arts of sensation, 
pickling or sweetening the Gospel to the taste of those who 
use it as a relish for their staple worldliness ; or we may 
stick in mere morality, or slip on the smooth incline of 



ORGANIZED VN1VERSALISM. 121 

1 liberalism/ or do some foolish or unchristian thing that a 
church was never meant to do. We must feel that our duty 
is to construct, on the basis of our religious ideas, a church 
that is not an anachronism, or a fossil, or an idol with 
golden head and feet of clay, but a symmetrical and efficient 
body, with brain to think, and heart to feel, and hands to 
work, and knees to bend in prayer. And to get this body 
we probably need less mechanical skill of our system-mak- 
ers than we do simple obedience to the laws of the king- 
dom. One of these great statutes is ' To every seed his 
own body,' and if we are loyal to the church-idea, which 
blossoms from the Gospel of God's universal grace, we shall 
find form that will not rest uneasily upon our cramped 
limbs, and methods that will not chafe the freedom of our 
souls. 

"3. Hopes. There are only two classes — let us hope 
there are no more in them than are needed to keep up the 
proper distinctions of ' head ' and ' foot ' — who can gather 
from the present of Universalism anything but reasonable 
and courageous hope. The first are impenetrable conserva- 
tives, — iron-clad to enthusiasm, — grimly playing to 
themselves that it is very early in the nineteenth century 
still. The others are those men, proofs of nature's wild 
sport in the distribution of species, whose bile allies them 
with Calvinism, while their intellectual convictions hold 
them to our ranks ; who obstinatery refuse to go to ' their 
own place,' and persist in seeing, in the visions of the night, 
the ' gorgons, hydras, and chimeras dire ' that hover in 
the air and. prefigure the ruin of the times. Searching 
medicine may relieve these ; nothing less than the electric 
currents of a thunder-storm will shake the first. 

We ought to be hopeful if we believe our doctrine true, 



122 A DENOMINATIONAL OFFERING. 

— if the possibilities and first-fruits of a great work can 
inspire us, — if heaven is not too far to shine upon our 
faces. Especially should we draw from the wells of hope, 
while we are thinking so joyously of the era which our 
church is hastening to accomplish. 

" "We have made great plans, for we have great hopes. 
Out of our enthusiasm, gifts, sacrifices at this memorial 
time will be born the spirit of the next hundred years. 
Let us honor this jubilee all the more, remembering that 
our faith has been created for an age, not a day. Let us 
ask for our own sakes to be kept faithful to our trust, 
since, if we shall fall away from the cause we have chosen, 
it is our loss, and not the ruin of God's truth. For, of all 
truth, that which gives us as a people life, and breath, and 
all things, — the truth of G-od's universal love, — best de- 
serves in its comparison with other creeds the praise : — 

" ' They shall perish, but Thou shalt endure. Yea, all 
of them shall wax old as a garment, but Thou art the 
same and Thy years shall have no end.' " (53) 

THE WORK OF THE CUURCHt 

" In humility, in solemn earnestness, I shall speak to 
you concerning the work that lies before us. All who ac- 
cept the belief that the Lord Jesus Christ is tne Saviour 
of souls, are called by the generic name, Christians ; and 
as we divide up into different sects, we take specific names 
from some doctrine of faith around which we cluster as a 
nucleus. We have taken the name Universalists ; and that 
name means something. In the first place, it emphasizes 
the doctrine of the universal fatherhood of God, and the 
evanescence of evil. From these two doctrines it teaches 

9 



ORGANIZED UNIVERSALISM. 123 

the salvation of mankind. The sublimity of the truths we 
preach is felt even by those of other denominations, and 
a prominent member of one of the evangelical churches 
said, if Universalism be true, it is one of the grandest 
truths that has ever been revealed to the race. 

'" I do not think that we have arrived at a time when we 
can leave preaching doctrine. I think it is the duty of the 
Universalist church to preach its faith, not as a warm 
south wind in summer, but as a vigorous storm, that shall 
sweep before it all that is in opposition to its truths. A 
true believer in the great doctrine of God's fatherhood 
will never tell you of a hope or a thought that he has 
which is not permeated with this divine thought. No logic 
of the world made it, and I cannot conceive of a time in 
the future when it shall be outgrown. The fact that you 
cannot talk of God's love without the heart of humanity 
opening to receive it, shows us what our duty is. Just as 
it is impossible for the sun to shine upon the flowers with- 
out ^heir opening to receive the light which is their very 
life, just so impossible is it to talk of the ceaseless care 
and boundless providence of God's love unifying the race, 
without our answering it back out of our very souls. I 
believe that we ought to preach Universalism ; not a 
mixed, mongrel faith, but one in which we can believe as a 
denomination, — which we feel permeating our lives. Out 
of this grows our need to have the means for the promul- 
gation of our doctrine. 

" Secondly. I think it is the duty of the church to provide 
instrumentalities whereby we may diffuse our thoughts and 
publish these grand truths to the world. Tracts and books 
which find their way even into the ranks of other denomi- 
nations should be sent out in greater numbers. There is 



124 A DENOMINATIONAL OFFERING. 

danger of dryness in our publishing, and it has been com- 
plained of frequently in the past ; but the duty still exists, 
and our people should put forth more energy and remedy 
the evil. There should be provided a publication fund for 
the issuing of matter explanatory of our peculiar tenets. 
For while the speaker's word is soon forgotten, and the 
efficacy of many a verbal exhortation may be doubtful, the 
printed page lies ever before us. Provide, therefore, for 
the publication of tracts and books, as you provide for the 
ministrations of the pulpit. Tliirdly. We should do all in 
our power to furnish for the pulpit earnest, able, clear- 
minded men. In this our way is hedged up continually ; 
for the glittering splendor of wealth and the allurements of 
business attract those who are fitted for the higher walks 
of life. Our young men are swallowed up by the great 
forces of the world, and in order to induce them to espouse 
our cause we must offer strong incentives. Now, so great 
is the demand for more ministers that we are establishing 
this great fund to aid young men in their studies prepara- 
tory to entering the ministry ; but there is danger of crowd- 
ing into our pulpits men who have not sufficient mental 
stamina. Fourthly. I must say that it seems to me the 
duty of Universalists to utilize the vast moral power which 
can be found among the women of the denomination. We 
have sinned in this respect the same as other denomina- 
tions. Our women have not done enough in the past-, 
when you look at the great moral power of woman, can 
you not see one reason why the Protestant church has 
been so powerless as it has? The Catholic church has 
been aided greatly by its women ; with us woman may at- 
tend the fairs and help in the Sunday schools, and she may 
go to the conference meetings, where, if she have the 



ORGANIZED UNIVERSALISM. 125 

temerity, she may offer her prayers and her heart convic- 
tions. And this is nearly the extent of her usefulness. 
But the Catholic church finds a place for woman every- 
where. Does a woman have a great gift of healing, so that 
she can go to the sick and sorrowing with aid and words 
of comfort and encouragement? The Catholic church 
finds her a place to work. Has she a gift of teaching? 
The Catholic church finds her a chance to exercise it. If 
a woman has great executive ability, she is placed over 
some great institution. The ability of the women in the 
Catholic church is almost incredible. There is one lady 
in Chicago who has one hundred and eighty institutions 
under her charge in different parts of the world. "We know 
of nothing like it in the annals of the Protestant church ; 
and although the Catholic church may in many respects be 
open to the charge of bigotry, I would ask if the Protestant 
church has done more in this direction ? Many a woman 
of the grandest abilities is being gradually lost from the 
ranks of society, and being swallowed up in the Catholic 
church, to be forever lost to the Protestant world. They 
do not boast of their converts, but slowly, surely, and 
silently they are making headway among us." (33) 

"Asa people or church, we need clear, intelligent views 
of this work whereunto we are called. Every church has 
its mission to perform. What is ours, and by what means 
shall we best accomplish it ? 

" 1. We are seeking — it is quite true — to change the 
convictions, the religious opinions, or beliefs of mankind. 
The church, in our view, has become corrupted in doctrines 
as well as in rites. And we desire to redeem Christianity 
from the traditions and dogmas with which it has become 
both mixed and confounded. It is not our business to kill 



126 A DENOMINATIONAL OFFERING. 

orthodoxy, nor fight orthodox people, though we are to 
contend earnestly for the primitive faith, the faith once 
given to the saints. To root up error simply, or extermi- 
nate it from men's minds, leaving them like empty rooms 
swept and garnished, is not enough. We wish to realize 
our religion, to feed men with inspiring, liviug truth, to 
give them loftier thoughts of God, more spiritual views of 
the mission and work of Christ, and grander and more 
quickening views of the coming life, and the final, glorious 
destiny of the human soul. We must give men not nega- 
tions but affirmations, a real, positive faith which shall sat- 
isfy their hearts, and transform their lives. 

"2. It is our business to apply this faith to individual 
men, and to society around us, to ourselves, and to the 
world ; to all the customs, laws, institutions of men. Our 
religion is to leaven the whole character as well as the 
whole race of mankind. It must not be received as a mat- 
ter of ornament to please the imagination or the eye, or a 
luxury to gratify the taste, or a philosophical speculation 
upon which the reason will delight to dwell, but as a prac- 
tical, reforming, recreative force, which shall change men's 
hearts even as the rivers of waters are turned, which shall 
level the hills and fill up the vallej^s and make smooth the 
rough ways, and prepare men and states and nations and 
the world for the ' kingdom of heaven ' upon the earth. 

"3. To accomplish this work, to give vitality to this 
faith, to perpetuate its principles and extend its spirit, we 
must welcome every method and agency which the highest 
wisdom can devise and approve. Our preaching must be 
bold, aggressive, earnest, pressing, to those within the fold 
as surely as to those who are now of the contrary part. 
There must and can be no compromise with principles 

84 



ORGANIZED UNIVERSAL1SM. 127 

diametrically antagonistic to our own. We must preach 
the whole counsel of God. Let us take care that we preach 
it ' in love.' ' He that winneth souls is wise/ 

" We cannot afford to discard forms. Universalism is 
more than an idea, a philosophical speculation, a logical de- 
duction, or even a revealed intellectual truth. It is a spirit 
and a life. It appeals to the conscience, and the heart, and 
the imagination, as well as to the judgment or reason of man. 
It appeals to our whole nature. There are thousands who 
can never be converted by preaching merely doctrinal ser- 
mons, or giving expositions of disputed texts ; thousands 
who care but little for such things. And we shall never 
convert any man simply by bringing him to an intellectual 
reception or acknowledgment of our doctrines or ideas. 
The spirit of our blessed faith must enshrine and express 
itself in holy symbols and sacred rites. For the new wine 
new bottles are required, else it will be as water spilled 
upon the ground, which cannot again be gathered up. 
The Romish church, absurd as many of its dogmas are, 
has yet, and for ages must have, a marvellous and almost 
unknown hold on the millions who worship at her altars. 
The Quaker church, expecting to conquer the world by the 
mere propagation of liberal ideas, is dwindling away. 
Individualism must destroy unity and all church-life. It 
is sheer madness to talk of any man's fighting on his own 
hook. In the Christian warfare we have a Leader and 
Commander, and there must be ranks, and orders, and. 
combinations of influence, strength, and means. Never 
shall we realize the perpetuity for which we pray, or sigh, 
until we are organized into one grand army, and ready as 
one man to fight the battle for humanity and truth. 

" And, for our own individual life, there must be appro- 



128 A DENOMINATIONAL OFFERING. 

priate methods to feed and trim the lamps which have been 
kindled in the holy places of, the soul ; there must be gar- 
dens and nurseries for the cultivation of flowers ; and 
fountains and pipes, out of which, and through which, the 
healing waters shall flow. "We want more church-life, — 
more religious life, as a people, and church, — and with- 
out this we must inevitably stop where we are, or be 
plucked up by the roots and cast into the fire." (55) 






PART IV. 

UNIVERSALISM IS CHRISTIANITY. 

CHRISTIANITY DEFINED AS UNIVERSAL. 

" Christianity dispenses its blessings universally. It 
is not confined to a favored few, but goes out on its errand 
of mercy and pardon to every son of humanity. Univer- 
sality is stamped upon its very nature ; and it is this feat- 
ure which renders it superlatively lovely and glorious. 
The angelic messenger, who first proclaimed it to the 
world, declared that it was for all people. Its great 
Author and Promulgator affirmed that all were destined to 
share in its heavenly bounties. The universal voice of 
prophecy is to the same effect. It came from a Universal 
Father ; it was founded by a Universal Saviour, ' and its 
plans, its counsels, its admonitions, its warnings, its prom- 
ises, its glories, are all universal. It goes to the garrets 
of poverty as well as to the palaces of wealth, and offers 
treasures which thieves cannot steal, nor moth nor rust 
corrupt. It is not scornful of rags, neither is it corrupted 
by glittering dust. It goes to the chamber of death, and 
its ministering angels wait around the bedside of the suf- 
ferer, calming the last moments of his earthly existence, 
and making joyful his descent to the grave. It watches 
around the Temple of Virtue,- and guards her shrines from 
the polluting touch of unholy hands. It makes glad the 
9 129 



130 A DENOMINATIONAL OFFERING. 

heart of the youth and innocence, and is our staff and de- 
fence in the winter of life." (4I) 

Christianity is the embodiment of the doctrines of Christ ; 
and since it is a universal religion it must have the good 
of all in view, and consequently it is universal in its 
practical applications. If it seeks the highest welfare of 
all men, how can it be anything else than Universalism, 
since this doctrine inculcates the final holiness and hap- 
piness of all, through the power and influence of the 
Gospel? (c) 

" The work of Christ is to redeem all from sin ; and 
by the completeness of his work, through the influence 
of his Spirit, the world is to come into a full and perfect 
oneness. . . . Christianity is the inspirer of genius. 
It gives tone to art in all its departments. Painting, 
sculpture, architecture, all have their highest development 
in Christianity. Christ came to reveal the will of the 
Father, and all the improvements of the age, whether in 
science or art, point to what God is leading the world, — 
even to absolute perfection, when Christ shall be all in all, 
man perfect in him. Christianity alone solves the great 
question of destiny. Without it all is dark and uncer- 
tain, but with it all is bright and clear." (42) 

" Christianity is yet but imperfectly understood, even by 
those who, in profession, receive it, and but little of its 
great work is yet accomplished ; but its origin and its 
nature are divine, and its destiny must be increasing suc- 
cess and ultimate triumph. It has nothing to fear from 
the most searching investigations, nor from the boldest 
speculations by which its authority is questioned. To 
fear for Christianity is to distrust the true and right ; and 
that is a kind of atheism. Merely conventional faith may 



UNITE RSALLSM AND CHRISTIANITY. 131 

become less general through the freedom of thought and 
inquiry ; but that living, spontaneous faith, which can come 
only from freedom, will increase in proportion as our relig- 
ion and its real claims are understood. Christianity, in 
its spirit and in its form, is eternal. It is animated by the 
breath of God, and can never die. No folly of its friends 
and no violence of its enemies can disturb its secure 
basis, for it is founded upon a rock, — the Rock of 
Ages." < 102) 

" Consider these few brief hints, follow them out in 
your thoughts, and you will perceive that every principle 
of sound morals, of good government, and 'all true good- 
ness and religion, is bound up in the knowledge, applica- 
cation, and practice of Christianity as understood by Uni- 
versalists. No other view of the Gospel is so well 
adapted to the human soul, none so eminently and per- 
fectly practical for moral agents in every duty, circum- 
stance, and relation in life. True it must be, therefore ; 
and therefore useful, because true. All other systems are 
beneficial only so far as they contain portions of Univer- 
salism, and would be fatally injurious were they utterly 
destitute of this spiritual atmosphere of Divine Love and 
Truth." < 8 > 

Thus it will be seen that Christianity is a universal 
religion, and if it is triumphant over all evil and opposi- 
tion, as we believe it will be finally, then the doctrine of 
Universalism is the truth of God ; for this cannot be false, 
only on the ground that Christianity fails to accomplish its 
great and glorious work, for which it was introduced on 
earth. 

" For we claim, and we believe that our claim is well 
founded, that Christianity at its commencement was Uni- 



132 A DENOMINATIONAL OFFERING. 

versalism ; that the Scriptures of truth clearly teach our 
doctrines ; that Universalism, in the form of primitive 
Christianity, made its way throughout a great portion of 
the heathen world, and pervaded nearly the whole of the 
Roman empire. 

" But we are well aware that it will be said, in reply to 
this, that we assume the truth of the very points to be 
proved, that is, that primitive Christianity was Universal- 
ism ; and that the Scripture writers believed this doctrine, 
and designed to teach it to those who came after them. To 
this we reply, that we have a better right to assume the 
truth of our doctrines than our opposers have, because we 
believe and teach a better view of God's character, the 
object and end of his creation and government, than our 
opponents have ever taught or known." (117) 

ITS IDENTITY WITH CHRISTIANITY. 

" Christianity and Universalism are substantially the 
same, the principles of the one involving those of the other. 
In the present article the attention of the reader will be 
called to the illustration of this position. Unless the truth 
of it can be fairly sustained, no one, .it is readily admitted, 
can rationally espouse, and give his support, to the latter 
sentiment. 

" The former no enlightened Christian can ever abandon. 
It is the paramount blessing of existence, the chief good of 
man. Take this from the follower of Jesus, and every 
other system and object, even being itself, is reft of its 
principal value. The highest and most cherished posses- 
sion of earth sinks at once to a mere trifle, dwindles down 
to utter insignificance. 



UN1VERSALISM AND CHRISTIANITY. 133 

" Christianity is truly incomparable in worth, inasmuch 
as its grasp of good to its subjects is all-comprehensive. 
Its lofty and benevolent mission embraces the interests and 
the destiny of man's whole existence, of time and of 
eternity. Hence, until we are satisfied, bej^ond a reasona- 
ble doubt, that there is no dissonance between the princi- 
ples and aims of Universalism and those of pure Chris- 
tianity, we cannot, without obvious inconsistency, give our 
support to the former. Is there, then, any dissonance 
between them ? Are they antagonistic with respect to each 
other? Many, I am aware, whose sincerity and piety I 
would by no means call in question, suppose they are. 
They have been made to believe that the profession of 
Universalism is utterly inconsistent with that of Chris- 
tianity, on account of the discrepancy between the princi- 
ples, tendency, and results of the two systems, if two they 
may be called. But may not these honest brethren be 
mistaken? They surely may. Such a thing, to say the 
least, is within the limits of possibility. ' To err is human/ 
and they have not risen above this common lot of humanity ; 
at least, they have exhibited no proofs of such a felicitous 
elevation. 

" Now, the truth of the case, I have no doubt, is directly 
the reverse of the conviction to which I have here referred. 
There are many considerations which tend to evince this 
fact, a few of which I will mention. And, 

"1. There is a striking similarity between the two 
systems with respect to the date of their origin. Many, I 
have no doubt, very honestly believe that the doctrine of 
the salvation of all men is a thing of quite recent date, — one 
merely of yesterday. This, however, is not true. Univer- 
salism, so far as its principles and aims are concerned, is as 



134 A DENOMINATIONAL OFFERING. 

old as the Gospel itself. Its birth was with that of this 
great dispensation of God's mercy to man. 

" This is evident from the fact, that, in promulgating the 
fundamental truths of Christianity, Christ and his apostles 
expressed, with equal clearness and force, the essential 
elements of Universalism. 

"2. There is a remarkable affinity between the two sys- 
tems, with respect to the opposition they have encountered, 
and their signal triumph over it. From their very infancy a 
formidable war was waged, and has been resolutely prose- 
cuted against both ; and yet neither of them has fallen, nor 
is likely to fall. Each is celestial and eternal, and has, 
therefore, lived and prospered in despite of all its enemies, 
while age after age has rolled onward, and carried with it 
its peculiar productions and institutions. 

"3. There is an essential sameness in the nature and ex- 
tent of the fundamental principles upon which the two 
systems are founded. They rely not upon the puny arm 
of man ; but upon God, upon the infinity of his perfec- 
tions, upon his unerring wisdom, his omnipotence, his 
love, and measureless goodness. They rest upon the sub- 
lime fact, that 'the Lord is good unto all, and his tender 
mercies are over all his works,' and will ' endure forever/ 
That Christianity is based upon the broadest and purest 
benevolence, no one in the least acquainted with it 
will pretend to deny; nor can it be questioned that the 
same is true with respect to the theor}^ of universal salva- 
tion. Hence, in regard to the nature and extent of their 
principles, Christianity and Universalism are essentially 
identified, are seen to be one and the same thing. 

" 4. Universalism and Christianity both teach that the 



UNIVERSALISM AND CHRISTIANITY. 135 

love of God to man is not an ordinary social affection, but 
a peculiarly deep and enduring sentiment, and one, too, 
of a peculiar character, — that of the love which a father 
bears to his own children. This fact clothes the divine 
love with a power and trustworthiness peculiar to itself. 
It presents it to the view and acceptance of man, as pa- 
rental love, carried up by perfection to infinity ; and, 
therefore, as free from all fickleness, weakness, or possi- 
bility of ever coming to an end. No fact can be plainer, 
nor more incontrovertible, than that Christianity dis- 
tinctly and most impressively inculcated the great doctrine 
of the universal and eternal paternity of God. 

" Now, these are precisely the teachings and the requisi- 
tions of Universalism upon this point of doctrine. With 
respect, therefore, to the paternity of God, pure Christi- 
anity and the system of the common salvation are sub- 
stantially one and the same. 

"5. Universalism and Christianity ascribe the same 
character and office to the Lord Jesus Christ. They both 
teach that he is ' the Son of God,' and the ' head of every 
man/ They both hold him up to the view of the sinful 
and the helpless everywhere, as ' the Saviour,' not of a 
sect, nor of a party, nor of any select portion of the 
human race, but 'of the world,' — the whole world; as 
the Lord of life and of glory, who shall subdue all things 
to himself, and reconcile them to God by the blood of his 
cross. How plain it is, then, that in this view of the two 
systems there is the most perfect resemblance, one which 
obviously identifies them as one, and which cannot be 
found between Christianity, as defined by the New Testa- 



136 A DENOMINATIONAL OFFERING. 

ment, and any partialist theory ever propagated in the 
world ? 

" Universalism and Christianity are identical with x respect 
to their great practical aims. They both seek to subdue 
the whole man, and the whole race of men, to God and to 
duty and to happiness. Their object is to curb the turbu- 
lence of passion ; to open the eyes of the understanding ; 
to perfect the character and spiritual condition of universal 
man. In a word, their paramount aim is to constrain 
every human being to love God with all his heart, and his 
neighbor as himself. 

" I can only acid, in conclusion, that the two systems are 
identified by the view they present of the final destiny of 
man. They agree in representing him as a candidate for 
immortality. They, with one voice, teach the great doc- 
trine of the resurrection of our entire race from the dead to 
a spiritual, incorruptible, and interminably happy life." (17) 

" Universalism is Christianity in its great leading teach- 
ings concerning the character, government, and purposes 
of God, and the duty and destiny of man. It is not only a 
form of Christianity, but we verily believe that it embodies 
more of the teachings and spirit of Christ than any other 
form or system of the Christian faith now held and pro- 
fessed among the denominations of Christendom. This 
may sound like arrogance and presumption, especially to 
those who have been so hasty in unchristianizing us ; but 
it is not so intended. We deny the Christian name to no 
believer in, and follower of, the Lord Jesus Christ. We 
refuse not to extend our Christian fellowship to those who 
differ widely from us on those very points of doctrine which 
have drawn upon us the reproach and persecution and 
enmity and anathemas of the so-called orthodox around us. 



UNIVERSALISM AND CHRISTIANITY. 137 

We do not even refuse to extend our denominational fellow- 
ship to those who hold to many doctrines with which Uni- 
versalists, as a bod3', have no sympathy whatever, provided 
they are believers in Jesus of Nazareth, as the Son of God 
and the Saviour of the world - , and receive the Scriptures as 
containing the revealed will of God. Consequently, in 
claiming our system of faith to be, in verity and substance, 
not merely a form or portion of Christianity, but Chris- 
tianity itself in all its great leading particulars of doctrine 
and precept, we deny none the Christian name, and exclude 
none from Christian courtesy and fellowship. 

" That Universalism is Christianity, even the Christian- 
ity of Christ and his apostles, is, we think, capable of very 
clear and abundant proof. Not one declaration can be 
named in the entire teachings of the Saviour, and of his 
apostles after him, that we do not most firmly believe, — 
not according to the modern construction of his words per- 
haps, but according to the Scripture meaning of Scripture 
phrases 9 and as a rational understanding of the circum- 
stances under which the words were spoken would seem to 
require them to be construed." (8) 

THE CENTRAL PRINCIPLE OF UNIVERSALISM. 

" Universalism claims to be of divine origin, and affirms 
that the distinguishing peculiarity of the mission of the 
Son of God is the complete and final triumph of truth over 
error, of holiness over sin, and of the resurrection over 
death. The first and most obvious method of testing the 
foundation of its demands upon our faith is, to ascertain 
clearly the nature and operation of the government of God, 
as unfolded in the Redeemer, for the deliverance of the 



138 A DENOMINATIONAL OFFERING. 

race, and to follow man through the vicissitudes of life, and 
of rewards and punishments, into the resurrection state, 
and onward to the period in which God will be all in all, 
and then to try the strength of the various testimonies upon 
which it relies for support and demonstration. 

" The central principle of any theory must contain its 
central idea, and as this central idea in Universalism is the 
love of God, so the principle involved must work out the 
highest good of all in due time. And a survey of this 
glorious field is intensely interesting, for it brings to view 
the love of God as the source of the plan of redemption ; the 
promises of Jehovah to the patriarchs in regard to blessing 
all the families of the earth, through Christ the seed of 
Abraham ; the communications of the prophets in reference 
to the completion of the Saviour's reign ; the teachings of 
Christ in relation to the nature and object of his mission ; 
and the positive evidence furnished by the apostles. This 
testimony is ample in its details, and conclusive in its sup- 
port of the truth, that the benignant work of the Saviour 
will be consummated by equality with the angels upon 
• the children of the resurrection.' What a glorious faith 
this truth confirms ! How it elevates the soul's concep- 
tions of the character of God, of the ultimate destiny of 
the race, and of the true sources of consolation ! How 
brilliant the light with which it dispels darkness from the 
grave ! 

" But, notwithstanding the attractions which this aspect 
of Universalism presents, it is my intention to pass beyond 
them, and follow the subject into a different development, 
where facts may be obtained to show that the reconcilia- 
tion of the race is not only the truth of God, but is also the 
moral life of the world. This development will be attained 



UNIVERSALISM AND CHRISTIANITY. 139 

by searching for the great central principle upon which the 
testimonies and the various points of the doctrine of Uni- 
versalism rest, by examining the corner-stone of its divine 
plan, and by tracing the threads of its relation to human 
action as it is presented and enforced by Christianity. 

" Take, for instance, the great law, ' Thou shalt love 
thy neighbor as thyself.' Now, we have neither an idea 
nor a creed which teaches us that the application of 
this law is bounded by a limited neighborhood, by the 
walls of a sect, or by narrow prejudices. The person who 
has obtained a wide view of the genius of Christianity, 
and especially has studied the broad and comprehensive 
truth taught in the parable of the good Samaritan, cannot 
fail to perceive that it overleaps all partialisms, and refers 
to the spirit we should cherish towards our fellow-creatures, 
of whatsoever nation or clime. And so entirely does this 
precept comprehend all duty that the apostle affirmed it : 
' Love worketh no ill to his neighbor ; therefore love is the 
fulfilling of the law.' Associate with this precept the 
command which the Saviour gave in the following form: 
1 Therefore, all things whatsoever ye would that men should 
do to you, do ye even so to them.' This precept, like the 
first, ' Thou shalt love thy neighbor as thyself/ involves 
the entire duty of each man towards all others. Its appli- 
cation is as wide as humanity. Combined, these divine 
laws open up a noble highway, in which they invite us to 
walk and make constant progress in attaining the Christian 
character. But, though thus distinctly affirmative in their 
teachings, of what moral evils are they not the antagonists 
and do not aim to overcome and destroy? There are 
none. 

" Now what is the foundation of these precepts, but that 



140 A DENOMINATIONAL OFFERING. 

of overcoming evil with good ? Do they not virtually affirm 
that moral evil has no permanency in itself ; that it can and 
ought to be forsaken ; and that justice, righteousness, and 
benevolence should prevail? Assuredly. And this foun- 
dation, this inner principle, is- only a transcript of the 
grand truth upon which the plan of the salvation of the 
world rests, namely, the destruction of all evil, and the 
establishment of permanent and endless good." (39) 

If the doctrine of Universalism is the truth of the Gospel, 
— and we cannot see how any other system of faith harmo- 
nizes with what this reveals for man's belief, — then, truly, it 
must be Christianity in all its essential elements. It is not 
only what man desires, but it is so well adapted to his 
nature in all the relations of life, that he can neither hope 
nor pray for any other view of the divine government. 

God would not reveal anything to his children which is 
not adapted to our nature ; and as he has created us after 
his own likeness, he has made us capable of loving him 
with all the heart. And as love is, and ever must be, the 
central principle of his character, so it is the central princi- 
ple of whatever bears the divine image, — whether man, the 
Gospel, or Christ. His image is seen in his Son. It is 
revealed in the Gospel, and, as the Gospel is but another 
term for Christianity, we here witness, to the best advan- 
tage, the likeness of God in the doctrine of Universalism, 
which is founded upon the love of One who has revealed 
himself to us, as "The Father of all spirits," and unto 
whom all must come in the spirit of love, before the work 
of Christ can be accomplished, (c) 



UNIVERSALIS])! AND CHRISTIANITY, 141 



THE REFORMING SPIRIT OF UNIVERSALISM. 

" In speaking of the reformatory character of Univer- 
salism, we shall endeavor to show, briefly, that it possesses 
a decided superiority over all other religious systems, on 
account of the high, and exalted, and ennobling character 
in which it represents human nature. By describing God 
as not only the Creator, but the Father, of universal 
humanity, it ascribes to all mankind the character of chil- 
dren ; thus establishing between God and man the relation- 
ship of parent and child. 

"Now, while we would be the very last to encourage a 
vain, self-glorying spirit, or for a moment lose sight of 
the fact that all men are sinners, and have come short of 
the glory of God, we are still strongly opposed to the 
practice so common among a certain class of public 
teachers, of dwelling almost exclusively on the dark and 
repulsive side of the picture, and thus depressing and 
degrading human nature ; while they seem entirely to lose 
sight of the fact, that man possesses some of the nobler 
attributes and characteristics, which give him kindred with 
angers, and affinity with God. We admit most readily 
that the minister of religion should plainly and fearlessly 
point out the errors and vices of mankind, and earnestly 
entreat them to turn from their iniquitous practices, and 
do that only which is lawful and right ; -but still, if it be 
a truth, that man is the child of God, and possesses 
mental powers which will continue to strengthen and ex- 
pand until he will rival the holy angels, who stand in the 
presence of the Deity, it is right and proper that we 
should be made duly acquainted with this fact, and be 



142 A DENOMINATIONAL OFFERING, 

permitted to anticipate the high and holy destiny which 
awaits him beyond the grave. 

" We all know that while children are easily discour- 
aged by having their best performances and attainments 
depreciated, and represented in an unfavorable light, an 
opposite course will inspire within them a feeling of virtu- 
ous emulation, cause them to put forth additional exer- 
tions, and induce them to exert all their powers in pressing 
forward in the march of improvement. And men are 
children of larger growth, and are discouraged by similar 
obstacles, and inspired with zeal by similar inducements. 
Hence it is evident that, as Universalism represents human 
nature in a far more ennobling light than does any other 
religious system, it is far better to reform the vicious, and 
lead men to a closer approximation to the purity of angelic 
character." (40) 

In seeking man's reformation, we should state the 
case fairly, that we may reach his heart, and bring him 
back to his Father's house. And this can be done the 
most effectually by showing him his relation to God, which 
relation is never changed ; for we all bear his likeness. 
The Bible represents us as the children of God ; and the 
children of the devil only by wicked works, — not in our 
relationship. The prodigal son was dead only while in 
the path of evil-doing ; and, on returning home, his char- 
acter, and not his relationship, was changed. And this is 
the truth that contains the best reformatory elements, and 
may be preached to the saving of the soul, (c) 



UNIVERSALIS*! AND CHRISTIANITY. 143 



ADAPTED TO THE WANTS OF MAN. 

" Were I to say that Christianity is adapted to the wants 
of man as a moral and spiritual being, I should give 
utterance to a truth from which few would dissent. But 
were I to assert that the peculiar form of Christian faith, 
which is known by the name of Universalism, is more 
perfectly adapted to his wants than any other, I might 
possibly be charged with dogmatism. Be that as it may, I 
am bold to affirm that there is no other form in which 
Christianity has ever been taught, but that the more 
heartily it is believed, the more unadapted is it to the con- 
dition of the believer, and the more incapable of satisfy- 
ing his wants. 

" The views which the doctrine gives of man's worth and 
dignity are adapted to his situation. Universalism speaks 
to man as being the child of God. The doctrine declares 
there are none all evil ; none but that have some good 
things about them ; none but that may be reformed. It 
tells the sinner that he is precious in the sight of God ; 
that the Father is waiting to receive his prodigal chil- 
dren with open arms ; that Jesus is ready to crown them 
with life and joy ; and all that is wanting is a willingness 
and an exertion on his part to cast off the old man, with 
his deeds, and to put on the new. And now, where, — and 
I say it with no invidiousness, — where do we find such 
views as these, so adapted to our nature and condition? 
Where is there a system, save Universalism, that recog- 
nizes such a relationship between God and man ? " (48) 

"Now, is not Universalism good news? Is it not the 
blessedest interpretation ever put upon the gospel of Christ ? 



144 A DENOMINATIONAL OFFERING. 

Has it a single word to crush out hope in the human heart, 
or to darken eternity to the dying ? Is there any other 
system of faith, any other doctrine, any other interpret a* 
tion of Christianity, worthy to be called good news in com- 
parison with it ? Is it not glad tidings all through ? — the 
most joyful news that ever came to the soul of dying man ? 
Take the great and solemn questions with which we have 
to deal, — questions relating to life, death, eternity ; to sin 
and its consequences ; to the movements of Providence, 
and the final results of the government of God and the 
mission of Jesus, — and which of the two systems, Univer- 
salism or that styled Evangelical, so answer§ these ques- 
tions as that it is best entitled to be called good news ; so 
answers them as that it best ministers to life's wants and 
woes ; lifts with tenderest hand the burdens from sad and 
weary hearts; pours clearest light upon dark and awful 
mysteries ; or furnishes needful consolation as we stand 
above our dead ? Which of the two do you think ? Is it 
not true that Universalism alone can fully satisfy — that 
the mourner wants it — that the dying want it — that every 
struggling, hungry, perishing soul wants it — to assure 
them of a Father's love, and of a home and rest beyond the 
adversities and sorrows of this mortal life ? Is it not true 
that it alone can answer the prayers of the Christian heart ? 
And is it not true, therefore, that it is best entitled to be 
called good news ; that it is really the only good news with 
reference to the plan of God, the mission of Christ, and the 
final destiny of all souls ? " (144) 

" And the soul, as God has made it, free from selfishness, 
pride, and prejudice, can be satisfied with nothing short of 
Universalism ; the redemption of our entire race ; a whole 
family saved, not one wanderer lost. This, and this only, 



UNIVERSALIS*! AND CHRISTIANITY. 145 

can satisfy the pure desires and heavenly aspirations which 
God has placed within us. For the great sea of human 
sympathy and love is like the waters of the peaceful lake ; 
if nothing moves it, it remains quiet. But if, under the 
bright sunshine of divine truth, some affliction falls upon 
humanity, then the centre of the great sea is moved, and 

" ' The centre moved, a circle straight succeeds ; 
Another still, and still another spreads. 
Friend, neighbor, first it will embrace, 
Our country next, and next the human race.' 

" Now the sun of divine truth has been shining, and the 
centre of the sea of human affection has been moved, and 
the waves have rolled out, and some of them have already 
encircled the world. 

" Hence we see that Universalism is not only one of the 
great wants of the world, but that the world is realizing its 
real wants, and also finding them, and that, too, right fast. 
The fact is, there is more Universalism in the world than 
many persons are aware of. It is not confined to the Uni- 
versalist church, but is found in many of the other churches, 
and outside of all the churches. But it is from the Univer- 
salist church more than any other that the world is being 
supplied with the streams of salvation, the pure waters of 
eternal life. And hence we who dwell in this church feel 
to-day, more than ever, like praising God in the words of 
the ancient song : ' Cry out and shout, thou inhabitant of 
Zion ; for great is the Holy One of Israel in the midst of 
thee. , ' , (m) 



146 A DENOMINATIONAL OFFERING. 



MAN NATURALLY CRAVES UNIVERSALISM. 

" The more receptive humanity of the age craves the 
Gospel of Jesus Christ in its primitive completeness ; and 
wherever its vital splendor gushes upon the soul, that 
quickened power, like the sun-lighted lips of Memnon, 
breaks into music. The springing possibilities of this age, 
its spiritual longings and its intellectual comprehensive- 
ness, its aspiring philanthropy and its culminating reason, 
spontaneously crystallize themselves into the faith of Uni- 
versalism. Universalism is the synonyme of the greatest 
thought, the divinest virtue, the sublimest hope, the con- 
summate harmony. The discipline of the soul and the cul- 
ture of the intellect alike culminate in this. For what does 
Universalism proclaim ? It proclaims that God is purposing 
and working to confer upon the human race the highest 
spiritual blessing of which they are susceptible, which is 
immortal holiness and happiness. It proclaims this, be- 
cause the attributes of God can involve no other issue. He 
is the Creator of all spirits, and hence responsible for all 
human existence. He is the Father of all spirits, and 
hence sustains the most tender relation to mankind. He is 
characterized by infinite and universal goodness ; kind to 
the unthankful and the evil ; no respecter of persons ; and 
this goodness is armed with Almighty power, and exercised 
in infinite wisdom. This is what nature and revelation, 
with one voice, declare, and it is what all Christians accept 
as indisputable truth. 

" Universalism is the logical sequence of these funda- 
mental truths, which are rooted in every church. It is not 
of a nature to demand extraneous evidence. Its best de- 



UNIVERSALISM AND CHRISTIANITY. 147 

fence is found in its very statement. It is based upon 
the acknowledged attributes of God; in its process it 
blends with the order of providence, and with the forces of 
Christianity; while in its result it presents the perfect 
fruit of spontaneous love. As it is the nature of the mid- 
day sun to fill the cope of heaven with light, so it is the 
nature of the perfect Deity to fill the universe with holiness 
and joy. Before his effulgent goodness the domain of 
evil insensibly contracts ; man's torpid sensibilities revive 
and flow; the illusions of ignorance disappear; the fet- 
ters of passion break asunder ; the tongue of the dumb 
soul sings ; and the humanity that went sobbing out of 
Eden's gate finds a renovated paradise in all the lands of 
God." < fl > 

Let any man reflect for a few moments, and, whatever 
may be his faith, his heart will crave no other doctrine 
than Universalism, and he can desire nothing more con- 
sistent with his own spiritual aspirations. Here he can 
find all that his soul craves, and no other view of the 
Gospel can give to it the power of God unto salvation. It 
must here be understood that we speak of Universalism 
as it is held by its intelligent advocates, — as it is presented 
in these pages, (c) 

A WANT OF THE HUMAN MIND. 

" Universalism reveals to man his destiny beyond the 
present state of existence. This revelation supplies an 
inherent want of his soul. I know that some persons 
maintain that it is enough for us to think of this life, — that 
we should not trouble ourselves about the future. We 
have duties indeed to perform here, duties to ourselves, our 



148 A DENOMINATIONAL OFFERING. 

fellow-men, and our God. But ought our attention to the 
performance of these to take away all concern for the fu- 
ture ? Shall we labor on like the brute, providing for the 
present and taking no thought of anything else? We 
might do so, had we no faculties which ally us to the 
future. But the very fact that hope is implanted in the 
mind is sufficient to teach us the contrary. This senti- 
ment has to do, not with the present, but the future. It 
gives man an interest in the future as well as the present. 
And it induces him to look, not merely beyond the present 
day, the present week, or year, but into the world that 
succeeds this, and leads him to ask with anxious solicitude, 
What shall be my condition there ? 

" In the first place, hope, in answer to this question, 
tells us that we shall live forever. And one needs this 
revelation. He looks abroad over the world, and sees evi- 
dences of decay on every side, — the leaves fading, the 
grass withering, the rocks crumbling, 'the everlasting 
hills ' wasting away. He enters the social world, and be- 
holds friend after friend departing, severing the strongest 
ties, and carrying desolation to thousands of hearts. But, 
amid this universal work of decay, the soul of man feels no 
symptoms of dissolution. All is firm and enduring here. 
If a friend departs, he goes not into the dark void of non- 
existence. He lives as much as ever, though beyond the 
reach of mortal vision. We ourselves are prostrated on the 
bed of disease and pain. The world seems fast receding 
from our view. The portals of the tomb are opening, and 
the future rises in dark and gloomy clouds before us. But 
the thought never enters our minds that we shall be anni- 
hilated. The grave may claim our bodies ; this earth 
may know us no more ; but we shall live, in some place, 



UNIVERSALIS*! AND CHRISTIANITY. 149 

in some condition of being. There is something within us 
that tells us we shall still exist, after all material things 
shall have passed away. This sentiment is uppermost in 
the mind. All else is subservient to it ; nothing can de- 
stroy or essentially weaken it. ' We are saved by hope/ 

" Secondly ; man desires not only life, but a happy life. 
While enduring pains and griefs, he is continually looking 
forward to brighter skies. 'Weeping may endure for a 
night, but joy cometh in the morning. , While surrounded 
with clouds and darkness, man hopes some time to dwell in 
fairer climes. This hope is innate and universal in man. 
You cannot tear it out of his heart. It attends him in joy 
and sorrow, yea, amid all the circumstances of his exist- 
ence. He is prompted by it to look forward continually 
to happiness as ' his being's end and aim.' Look the world 
over, and you cannot find a man who really expects to be 
miserable forever. Some may fear that they may be mis- 
erable in the future world, for a season ; but, while in the 
possession of their senses, they never entertain the thought 
that this will last forever. Hope predominates even here, 
and in plain terms tells them that all will finally be well 
with them. 

" And we have hope not only for ourselves, but our friends. 
They are not to be cast off forever. We love them too 
much, God loves them too much, for this. A kind 
father, mother, brother, sister, husband, wife, son, daughter, 
the intimate friend, the sympathizing companion of our 
joys and sorrows in life, — what ! they to be cast off from 
God, heaven, our society and converse with kindred spirits 
in the future world ! Never ! It cannot be ! And as all 
have friends who are to be saved, the final ingathering of 
all is to be the result. Thus, doubtless all, or nearly all, 



150 A DENOMINATIONAL OFFERING. 

secretly cherish the hope that God in some way will con- 
tinue to have compassion on the whole human race, how- 
ever polluted by sin they may be. This is confirmed by 
the fact that many in their old age, after they have had 
ample time to reflect upon the subject, and view it in the 
light of reason and experience, confess that they, although 
professing the orthodox faith, cherish the pleasing hope of 
the final salvation of all men. Go into almost any of the 
other churches, and you will find persons who indulge this 
hope. It is natural for man thus to hope, and it is impos- 
sible to eradicate it entirely from the human heart. It 
may, however, be stifled for a season. But it cannot lie 
forever dormant." (51) 

HOW IT REPRESENTS HUMAN NATURE! 

"Man, then, is, as Universalism says, by nature pos- 
sessed of powers which render him capable of understand- 
ing the truth, — of loving and serving God. To these powers 
the Gospel speaks. He has judgment, and it demands that 
he should weigh well the truths which God has spoken ; he 
has a heart, and it demands that he should love what is 
divine ; he has a conscience, and it demands that he should 
acknowledge his obligations to God. Thus Universalism 
makes man feel that he has the ability to do all that God 
requires ; he has a mind to reason, and a heart to love, and 
a conscience to bind him to what his judgment approves. 
And it teaches that if he will but use the means God has 
furnished for the improvement of Ms better nature, his 
soul will be enlarged and perfected ; he will walk in the 
highway of holiness, and rejoice always in the Lord. It 
teaches him, also, that if he will not use the means of 



UNIVERSALIS*! AND CHRISTIANITY. 151 

spiritual culture, — if he will not read the Bible, will not 
attend church, will not apply the Gospel to his heart, — his 
appetites and passions shall grow and gain strength till 
they have acquired supreme power, and his mind is re- 
duced to entire slavery. 

" In this way Universalism makes man feel his responsi- 
bilities, feel that he has powers, and is responsible for their 
right use, — and that it is for him to say whether he will 
be the Lord's freeman, or a miserable slave. It does not 
extend his responsibilities, however, so far as to make man 
the arbiter of his eternal destiny ; for a righteous God 
would never suspend infinite interests upon that which is 
finite. Neither would he subject us to a discipline which 
he knew it was possible should prove a curse." (49) 

It should be remembered, that, if man is responsible 
to God, and he must render obedience to him, the Gov- 
ernor of all worlds will see that his laws are made to an- 
swer the end for which they were framed ; and since they 
were made for man's good, he will be blessed by them, 
though he suffers the penalty attached to them. ' Love is the 
fulfilling of the law/ and love is of God ; and man, to be 
born again, must love, not only God whom he has dis- 
obeyed, but the law itself, which was made for his good. 
Think, then, if you can, of a system of faith that repre- 
sents man in a better and truer light than that form which 
we cherish, as a denomination. We speak of human 
nature as it came from the hand of God, and, though made 
subject to vanity, we are, nevertheless, the children of 
God, and are destined to enter into the glorious liberty 
that awaits us in that house not made with hands, eternal 
in the heavens, (c) 



152 A DENOMINATIONAL OFFERING. 



UNIVERSALIS!* AN EVER-ENDURING RELIGION. 

"How is it with Universal ism? My hope that this 
shall not share the fate of other religions is based on its 
rationality. I see that, unless some great calamity shall 
befall the world, unless God shall visit mankind with wars, 
pestilence, and famine or destroy the enlightened part of 
the world by some dread convulsion of nature, universal 
education will sooner or later prevail. The light of science 
must shine in the humblest dwelling in the world, and in 
the path of science rational religion must follow in due 
time ; for it will be seen that reason and revelation must 
harmonize. Then every doctrine, though it be venerable 
with the age of a hundred centuries, must endure the 
questionings of reason, and stand or fall at this tribunal. 
Have we one that will stand ? Faith in God — will this be 
castaway? This cannot be. For God has set before our 
eyes, and stamped upon our hearts, too many evidences of 
his existence, for the world to ever deny it. Will mankind 
deny God's goodness, and his love for the world? Not 
while the sun, day by day, the moon, and the glowing 
stars, night by night, rise and hold their course through 
the heavens to proclaim this great truth. ■ Not while seed- 
time and harvest continue. Not while spring sings hope, 
and autumn answers plenty. Not while the woods and 
fields echo the music of happy birds and insects. Not 
while science reads in every law of nature God's determi- 
nation to bless. No ! there is no danger that when the 
world shall become enlightened, this great doctrine will 
become discarded. Will the doctrine of immortality be 
laid aside as one of the fictions that have cheated the 



UNIVERSALIS!* AND CHRISTIANITY. 153 

world? It cannot be. Education does not destroy our 
dread of annihilation, our 'longings after immortality/ 
Nor does its keen eye discover that our hopes are vain. 
Mankind will always feel that 

" ' There is a world we have not seen^ 
That wasting time can ne'er destroy ; 
Where mortal footstep hath not been, 
Nor ear hath caught the sound of joy ! ' " < 6 > 

INSTINCTIVE UNIVERSALISM. 

" It is one of the remarkable and peculiar facts furnished 
in the study of Universalism, that, while the name and 
dogmatic form are so generally rejected, and sometimes so 
fiercely denounced, by the church, many of its essential 
ideas and principles are to be found pervading the opin- 
ions, moral effects, and richest experiences of all sects — 
the vital and most effective elements of all Christian faith, 
philanthrop}^, and life. Destroy Universalism, by demon- 
strating some falsity of its fundamental, and — so far as their 
definite and harmonious doctrinal statement is concerned ■ — 
peculiar ideas and principles, and we should see a commo- 
tion and hear lamentations such as were never before 
witnessed in the church. The disciples of the severest and 
of the most liberal creed would alike mourn the loss of 
what is most precious in their faith, and, pining especially 
for that which had been their best helper in weakness and 
sorrow, they would cry, with Mary, ' They have takeu 
away my Lord, and I know not where they have laid him.' 
The reforms and charities which are striving to make the 
world better and happier would be robbed of their basis 
and their central force. Endeavors after holiness would be 



154 A DENOMINATIONAL OFFERING. 

deprived of their chiefest inspirations. And the sweetest 
repose of believing hearts would be destroyed by the de- 
struction of the assurances of which it is born. A great 
variety of examples might be adduced to illustrate this ; of 
one of which we propose now to speak, under the title of 
Instinctive Universalism. 

" Let the reader be first advertised, however, of the 
limitations with which this title is used. Its broadest 
sense includes far more than we intend. Universalism is a 
term of wide significance, comprehending, as we believe, 
the whole sum of known Christian truth in its just propor- 
tions and relations. To speak of Instinctive Universalism 
in the full scope of the words, therefore, would be to inti- 
mate that all that Universalism teaches may be found 
among the instincts or intuitions of our nature. We will 
not say that, if one should set about the work and sift 
everything to its last residuum, or, to speak more properly, 
follow everything down to its ultimate root, this might not 
be done, so far, at least, as to find germs, or hints, of all 
the great doctrines of this faith. Certainly, it is among the 
most demonstrative evidences of these doctrines that they 
accord so perfectly with the wants, suggestions, and aspi- 
rations of the unperverted soul. What is it behind these 
in the nature that wants, suggests, and aspires, with which 
they accord? This is an important inquiry, but whether, 
by pushing it, we should come at length, upon instincts, or 
intuitions, and especially upon the ' intuitive principles of 
honor and right,' and so find it proper to speak of Instinc- 
tive Universalism in the most comprehensive sense of the 
terms, is a question we cannot now pursue. 

"Universalism is a system of ideas, distinct in them- 
selves, though a unit as thus adjusted and combined. 



UNIVERSALISM AND CHRISTIANITY. 155 

Each of these cardinal ideas, considered with respect to its 
appropriate combinations and its legitimate results, as it is 
peculiar to Universalism, is wherever, or in whatever other 
combination, it may be found, a part of the system. So 
far, therefore, as any one of these ideas is admitted, Uni- 
versalism is admitted ; and if any one of them can be found 
among the instincts of our nature, so far Universalism is 
instinctive, and it is proper to apply the general term to 
characterize the particular idea. Only in this very limited 
sense, as applying simply to one of the cardinal ideas of 
Universalism, are the terms here used. 

"It is one of the peculiarities of Universalism that it 
affirms that God may be implicitly trusted in the govern- 
ment of the universe ; trusted not only for the good gov- 
ernment of the world on the whole, but by each soul for the 
good government and ultimate welfare of itself and of 
every other individual in whose welfare it is concerned. 
.Affirming the final recovery of all, it, of necessity, affirms 
the safety of each, — not in sin, but as implying certain 
redemption from sin. Its word to each is, God is your 
friend for time and eternity, with respect to every relation, 
or interest, of your being ; have faith in him as such. 

" The conclusion to which we are thus led is clear. If 
there be this radical difference between Universalism and 
every other hypothesis as to the government of God, and 
if the trust of any soul in God for itself, or any other, can 
be really justified only on the supposition that the interests 
of all are safe in his hands, it follows, of course, that so far 
as any one exercises such a trust, he adopts one of the 
essential principles of Universalism. No matter what 
other, or contrary, opinions he may profess, or whether he 
be conscious of all that is implied, or not, he does that 



156 A DENOMINATIONAL OFFERING. 

which Universalism alone warrants him to do ; that which 
is altogether assuming and presumptuous, if Universalism 
be not true. 

tc -yy e reiterate, then, the proposition we have labored : 
that Universalism enters, more or less, into the opinions 
and experiences of all Christians, usually not even sus- 
pected by themselves ; that especially, in giving us its 
peculiar assurances concerning God and the result of his 
government, it but expresses the instinctive faith of every 
human heart ; and, finally, that it is because of the presence 
of this faith among their deepest convictions, that those who 
profess a doctrine which, thoroughly believed, would clothe 
the universe in the sackcloth of despair, are yet able to be as 
undisturbed and cheerful as they are. Universalism alone 
is the faith which men can cherish, growing ever stronger 
and happier as they know it better and believe it more 
devoutly ; the faith, in the spirit of which alone can life be 
pleasant, friendship sweet, or existence really endurable, 
and whose thoughts and assurances serve, though it may be 
unknown, as the elements of beauty and joy in every soul. 
God be praised that not only does it thus exist in the in- 
stinctive faith of souls, but that it is becoming more and 
more widely incorporated into the professed faith of the 
church, and that it is destined yet to fill the world with the 
abundant fruits of its benignant power." (47) 

UNIVERSALISM THE DEMAND OF THE AGE. 

" It is our purpose, in this article, to notice one tendency 
of the age towards Universalism, — the social. By Univer- 
salism we understand the acknowledgment of love as the 
highest principle in the moral universe. All our distinctive 



UNIVERSALIS** AND CHRISTIANITY. 157 

tenets are but the results of this divine law. ' God is love ; ' 
therefore he created man for a noble destiny, making all 
labor, sorrow, and retribution, disciplinary. So must the 
influences of his providence be adequate to the accomplish- 
ment of the end proposed. Love is the only moral power 
in the universe ; therefore it must be sufficient to overcome 
all sin. It is the highest state of the soul, the only condi- 
tion upon which its faculties can act harmoniously ; there- 
fore it must be the last result of all religious culture. A 
living faith in this principle, as means and end in the pro- 
gressive training of man, entitles any one to our denomina- 
tional name. We believe that society is tending to this 
centre of all true civilization ; that literature is imbibing 
more of its spirit ; and that the iron theology of the past 
age is slowly unclinching its grasp upon mankind, and 
losing its strength before this subduing power. . . . 

" We are astonished to hear the great doctrines of human 
capacity and regeneration so eloquently vindicated in tem- 
perance and anti-slavery lectures, by men who, in their 
pulpits, cannot go beyond the catechism ! We marvel not 
at this freshness of zeal. . . . Are not our souls 
refreshed when they can break from the revival, the 
anxious-seats, and the church-meeting, into the lecture- 
room ? Is not the eloquence of the warm heart better than 
the cant of the synagogue ? Is it not, after all, a glorious 
thing to trust in man's native goodness, and win him by 
love to virtue ? Do not resist this new impulse. It is an 
inspiration from the ' Holy Spirit.' Do not stop to ask 
how it agrees with the creeds, for you will be astonished at 
the difference ; but go on, and by and by you will look 
back with pity upon the artificial system you miscalled 
Christianity. This fact, alone, proves that the world is 



158 A DENOMINATIONAL OFFERING. 

tending to faith in love, to Universalism. The great soul 
of humanity must renew itself. It cannot always lie under 
the mountains piled upon it. Like imprisoned lava, it 
must rush out, though it be for desolation. Thank God ! 
in our day, like an awakened giant, it has slain its task- 
masters, and wrought with mighty energies in the service 
of humanity. . . . 

" It would be interesting to trace this reform spirit in its 
results upon legislation and life ; but the completeness of 
our subject does not demand it. We have shown the ideas 
implied in the movement, and their inconsistency with the 
popular theology. No one can doubt whither we are tend- 
ing. The central truth of Universalism is the central truth 
of the age ; and it must pass into our social and political 
existence, or we can have no hope for the future." (25) 

UNIVERSALISM EIGHTEEN HUNDRED YEARS OLD. 

" One hundred years since the great idea that there is 
one God, the Father of all ; that he is no respecter of per- 
sons ; that every human soul is precious in his sight ; that 
there is one heaven, toward which we are all tending, for he 
has created of one blood all the earth. A hundred years 
since this great idea was brought to these shores ; since 
the Universalist denomination advocated the fatherhood 
of God and the brotherhood of man. One hundred years 
since that idea was incorporated in a republican govern- 
ment ; since the declaration that ' we hold it a self-evident 
truth that all beings are created free and equal, and are 
entitled to life, liberty, and the pursuit of happiness/ One 
hundred years since this denomination has been moving 
onward and working to the great comfort and joy and hope 



UNIVERSALIS*! AND CHRISTIANITY. 159 

of human souls. But don't think that the idea originated 
one hundred years ago. JJniversalism is eighteen hundred 
years old. It was preached first when, through prophet 
and priest, it was declared that Christ came, our common 
Messiah, to break fetters and undo burdens. It was 
preached when Christ revealed himself first of all to the 
despised Samaritan woman, with whom the Jews had no 
dealings ; when he went among the lowly ; when of old it 
was declared that the prodigal should be not only welcomed 
back, but that the father should meet him half way. It was 
preached when Paul said that in this new dispensation there 
should be neither Jew nor Greek, bond nor free, male nor 
female. Through all the years from that day to this, Uni- 
versalism has been advancing in the world. It has been 
gradually lifting up the down-trodden, enlightening the 
ignorant, and setting free the oppressed. Before Jesus of 
Nazareth came there were multitudes held in bondage, 
despised ; no effort was made to lift or instruct them. 
Philosophy did nothing for them. The wise men of all time 
spoke a culture and philosophy that was beautiful, but it 
did nothing for the masses of the ignorant and oppressed. 

" It was for Jesus of Nazareth to preach that Gospel 
which should lift the lowly, enlighten the ignorant, redeem 
the sinful, and at last bring them home, reconciled, to the 
Father. Slowly the work of lifting the masses has been 
going on. It was a long time before this great idea could 
be incorporated into a government. At last it was incor- 
porated in a religious denomination. Since that time how 
rapidly we have been going on ! What changes have been 
wrought in the condition of the humbler classes ! They 
have looked to Christ and found that emancipation which 
they needed. Multitudes have been blessed by this faith 



160 A DENOMINATIONAL OFFERING. 

of ours. To many a poor soldier, dying on the battle-field, 
has the whisper of God's love brought peace and blessing. 
To many a poor woman in her desolate home, thinking of 
absent ones on distant battle-fields, has there come a 
blessed peace as she thought that God is love, and does not 
cast off the dear ones, even though they sin. 

" We cannot measure the influence of our faith by the 
number of churches and communicants and ministers. If 
we could see how many have been lifted up we might judge 
something of it. As we see old creeds tottering, explained 
away by new interpretations, as we see men breaking away 
from old churches and rejoicing in God's love, we can esti- 
mate a little of the good that has been done. We are to 
look at the advance of all republican institutions as in 
some part the result of these same ideas which lie at the 
bottom of our denomination. We do not know how much 
Universalism had to do with the freeing of four millions of 
slaves ; but the Gospel of liberty preached by Garrison and 
Phillips is founded on these same ideas, — the fatherhood 
of God, the brotherhood of man, and a common heaven for 
all. It was Universalism applied to politics. We cannot 
say how much it has done for woman's cause. Every 
human soul is precious in the sight of God, — black or 
white, man or woman. This idea lies at the bottom of the 
movement for woman's elevation. I rejoice to see that in 
our denomination we are living out our faith." (85) 



PART V. 

UNIVERSALISM AS A SENTIMENT. 

WHAT UNIVERSALISM TEACHES. 

In this part of our work — having denned elsewhere what 
Universalism is as a doctrine — we shall give a more 
detailed account of the belief entertained in our church. 
"We have not the room, nor is it necessary, to give every 
individual opinion. The selections here presented will 
give an idea as to our general belief, so far as the funda- 
mental principles of our faith are concerned. There may 
be a sameness in what is here offered; and yet it is a 
necessity, rather than otherwise. It is not an error ; for, 
the more familiar we become with the teachings of our 
blessed faith, the stronger will be our attachment to the 
cause we have espoused, and the better advocates we shall 
become in defence of the Gospel, (c) 

The following remarks are from the pen of one whose 
long editorial life enabled him to judge correctly as to 
what we teach : — 

" 1. Universalism teaches that the sins of finite men 
deserve finite punishment, or punishment as long as sin 
continues ; that punishment is not an end, but one means 
to an end, — obedience. 

"2. Universalism teaches that God is the Friend of all 
mankind, and not being satisfied to allow his creatures 
11 161 



162 A DENOMINATIONAL OFFERING. 

to remain in sin and unreconciliation, he sent his Son into 
the world, not to reconcile himself to sinners, — not to 
suffer as a vicar or substitute, the penalty of the law, in 
the place of sinners, — but to enlighten their minds, and 
warm and purify their hearts by his truth, his Holy Spirit, 
and the influence of his pure example. He does not save 
any from justice, but influences all to become just in them- 
selves, and obedient to the divine law. If he saves all 
from sin, it follows that punishment for sin will end. Dry 
up the fountain, and the stream will cease to flow. Sin and 
punishment bear the relation of antecedent and consequent, 
of cause and effect, to each other. 

"3. When the sinner ceases to sin, and becomes obedi- 
ent to the law, righteous or holy, he deserves no more 
punishment on account of past sins. To punish him more 
would be retaliation or revenge. 

" 4. The salvation of sinners is by the grace of God ; 
but salvation does not consist in the deliverance of the 
soul from deserved punishment, but in deliverance from 
sin, ignorance, error, unbelief, and condemnation, into a 
state of obedience, faith, knowledge, holiness, and spirit- 
ual life. Grace moved God to devise and use the means 
of enlightening, educating, regenerating, and purifying the 
minds and hearts of men. Grace invites and persuades 
the prodigal to return home. It goes out after him, with a 
mission of mercy in its hands. It receives him kindly 
when he returns, and, forgiving or overlooking all his sins, 
loves him freely as if he had never sinned. 

"5. Universalism teaches that the true Christian idea 
of the atonement of Christ is expressed in the text, c God 
was in Christ reconciling the world of mankind unto him- 
self/ Divine grace sent the Saviour to do his work. God 



TJNIVERSAL1SM A SENTIMENT. 163 

filled him with his Holy Spirit. All the sufferings of 
Christ, all the persecutions he endured, were incidental 
to his work of reconciling sinners to God. He devoted 
and sacrificed himself to the work of saving the world 
from error and sin. This gracious, benevolent work cost 
him the sacrifice of his life, and the Father and the Son 
both knew, before he commenced his mission, that it would 
cost him this sacrifice. Still ' God so loved the sinful 
world/ that he sent his beloved Son to save it, knowing all 
the suffering it would cost him to fulfil this mission of love 
and mercy. He did not send his Son to propitiate his 
wrath, or remove his enmity to sinners, because God al- 
ways loved them with a love of benevolence, though he did 
not love their sins or wicked characters. He was not 
satisfied to allow them to remain in wickedness, so he sent 
his Son, and filled that Son with his own Spirit, in order to 
take away their wicked characters, and make them right- 
eous, pure, and holy. 

" 6. Universalism teaches that mankind are not 4 proba- 
tioners for eternity,' in the sense in which Partialism 
teaches, but that men are in a disciplinary state, — all are 
under a gracious training to bring them to final reconcilia- 
tion to God, and obedience to the divine law. The princi- 
ples of the divine government being immutable, this ad- 
ministration of treating sinners as they deserve, and also 
to more than they deserve or merit, is to continue until it 
accomplishes the object which God aims to accomplish, — 
the universal harmony and happiness of all souls." (13) 



164 A DENOMINATIONAL OFFERING. 



WHAT UNIVEESALISTS BELIEVE ! 

" There is no product of human skill more imposing than 
a splendid temple. The attraction does not lie simply in its 
massive proportions, its symmetry of parts, its grandeur 
as a whole, nor in the beauty of its adornments ; but there 
is a transcending charm in the purpose for which it was 
built, — the religious aim which is expressed by its walls 
and towers. Man may be allowed to build grandly when 
he builds for God ; and many times has the hyperbole of 
the poet had much truth in it where he says of the 
builder : — 

" * He builded better than he knew; 
The conscious stone to beauty grew.' 

" This was true of the early Christians in reference to 
their religious faith and efforts. A favorite metaphor with 
St. Paul was that of a grand temple, of which every Chris- 
tian was a part, as a living stone, builded together for a 
habitation of the Spirit. 

" To this end let us build the grand structure of Chris- 
tian character, stimulated by the grand ideas of the unity 
of God, the unity of Christ, the unity of the race, the 
unity of redemption, forming the Universalism of God. 
4 God in Christ reconciling the world unto himself, not im- 
puting their trespasses unto them.' What a clear shining 
after the rain will that be ! What ' a rainbow round about 
the throne ' ! ' Out of Zion, the perfection of beauty, God 
hath shined.' 

" We believe that holiness and true happiness are insep- 
arably connected. This gives no countenance to the idea 



UNIVERSALISM A SENTIMENT. 165 

of men being saved in their sins, or going to heaven in 
their sins. All Universalists unite in the recognition of 
the essential need of holiness as the prerequisite to salva- 
tion or happiness ; and when we are permitted to state our 
belief, we always define it as l the final holiness and happi- 
ness of all mankind.' So eager are many of us to keep 
the idea of holiness prominent, that the definition always 
is the final holiness and consequent happiness of all man- 
kind. It is thus that we arrive at the great truth which is 
the splendor of the moral universe. 

" This implies that we believe in a future life ; and so 
we do. We believe in the resurrection of the dead 'by 
the power of God, by the glory of the Father,' as Christ 
was raised. That power of God, that glory of the Father, 
implies the continued providence of the Almighty, and we 
stand apart and distinguished from every other order 
of Christians by the fact, that we maintain that the fath- 
erly providence of God is stretched over all worlds, afford- 
ing opportunities for improvement to every soul, securing, 
by truth, motives, and love, in the grand issue, the holiness 
and blessedness of humanity." (20) 



REASONS FOR PREACHING UNIVERSALISM. 

" How often is the question asked, ' If Universalism is 
true, where is the use of preaching it ? ' This que'stion has 
frequently been ably answered in our periodicals ; but, as 
they are constantly falling under the eyes of those who 
never saw them before, and as even our friends feel a 
lively interest in everything which relates to the promulga- 
tion of the truth, the writer has thought it might not be 



166 A DENOMINATIONAL OFFERING, 

altogether unprofitable for him to give some reasons why 
Universalism should be preached. 

"And, in the first place, Universalism should be 
preached, because it is true. If it were not true, we con- 
fess it ought not to be preached ; but to admit its truth, 
and then ask why we preach it, is manifestly absurd. A 
doctrine that is false never should be proclaimed ; for it 
can do no good, and mankind should not be taught to be- 
lieve what is untrue ; but certainly the truth which God 
has revealed to man by his holy prophets, by his own dear 
Son and chosen apostles, — this should be preached faith- 
fully and zealously, preached because it is true. The ques- 
tion, then, carries with it its own answer. ' If Univer- 
salism is true, where is the use of preaching it?* The 
question is based on the admission of its truth ; and, if it 
is true, nothing can be more evident than that it must be 
useful to preach it ; for the truth is always useful. But, 
aside from this admission, which will not generally be 
allowed, we have abundant evidence that our doctrine is 
true. The great and glorious consummation which it con- 
templates is according to the will of God. ' He will have 
all men to be saved, and to come unto the knowledge of 
the truth/ So says the Apostle Paul, who also informs us 
that ' God worketh all things after the counsel of his own 
will/ This is Universalism, plain as can be expressed. 
God will have all men to be saved; and he 'worketh 
all things after his own will.' What can be clearer than 
this? ... 

" The tendency of Universalism is to lead mankind to 
love and serve God. Here is a good reason, were there 
none other, for preaching Universalism. It is the power 
of God unto salvation. ' (74) 



UNIVERSALISM A SENTIMENT. 167 

An author, in his autobiography, has answered the ques- 
tion before us, in the form of a dialogue. A fellow-trav- 
eller questioned the utility of preaching the doctrine if it 
is true. Mr. T. asks him, "Have you a family?" The 
answer is given : " A wife and two children ; and I expect 
to meet them to-night." — " What is the use of that expec- 
tation?" says Mr. T. The reply is made, "It makes me 
very happy, and that is use enough." 

" ' Truly ; and yet you can see no use in preaching, or be- 
lieving that we shall meet a ransomed, universal family in 
heaven. Let us suppose that yonder approaching horse- 
man should stop the stage, and inform you that your house 
was burned last night, and that your wife and children are 
believed to have been consumed. How would you feel ? ' 
— ' Awfully,' in reply. ' Why do you ask me such a ques- 
tion ? ' — ' And suppose another horseman should immedi- 
ately follow, having a message from your father, that your 
wife and children are perfectly safe and happy in his 
house. Would there be no use in delivering the mes- 
sage ? ' 

" ' Why do you ask me such a question? ' said my fellow- 
passenger. ' He ought to tell me forthwith.' — ' What dif- 
ference would it make ? You would ascertain their safety 
when you arrived at your home, and your present knowl- 
edge would not alter the fact. What difference could it 
make ? ' 

" ' Ah, I see what you are at ! There would be a vast 
difference in my feelings on the journey home.' And you 
have answered the question, ' If Universalism be true, what 
is the use of preaching or believing it ? ' " (75) 



168 A DENOMINATIONAL OFFERING. 



SHALL WE CEASE PREACHING UN1VERSALISM ? 

We might add much to the following selection, from one 
who blew the trumpet on the walls of our spiritual Zion for 
many years, and whose name was widely known ; for the 
position he occupied, as an editor, made him familiar to 
those who never saw his face. 

m 

" There seems to be a disposition on the part of some 
persons, to induce Universalists to cease preaching Univer- 
salism. We are told that this is the principal obstacle to a 
union between Universalists and other liberal sects. If we 
would permit the doctrine of Universalism to sink, as it 
were, out of sight, and dwell principally on the moral pre- 
cepts of the Gospel, it is thought that a union might soon 
be formed between Universalists and Unitarians. It is 
said, that already the preaching of Universalists has under- 
gone quite a change ; that some of them now preach that 
salvation is conditional ; that they imitate other sects, 
especially Unitarians, in the composition and style of their 
sermons, and the manner of their delivery ; and that this 
kind of preaching is increasing among us. It is further 
affirmed, that there are some who profess to be Universal- 
ists, who would not be known to be so from their preach- 
ing, and who would not be so considered were it not for 
their public connection with Universalists. Whether these 
remarks are just, or unjust, we shall leave to the reader to 
determine, for he probably has as good opportunity to form 
a just opinion in these matters as we have. 

".Our intention in this article is to show that, whatever 
may happen in the future, the time has not yet come when 
we may properly abandon the doctrine of Universalism. 



UNIVERSALISM A SENTIMENT. 169 

By Universalis^, we mean no particular form of it ; but 
the plain , old-fashioned doctrine that God is the Father of 
all men ; that they are all in his hands ; that their destiny 
is cared for by him ; and that he is training them all to 
know him, love him, and serve him forever. In plain 
words, it is the doctrine of the reconciliation of all things to 
God. 

" Why, then, we ask, should the preaching of Universalism 
be abandoned? In our estimation it is a great and im- 
portant doctrine. One of two things we are sure of (we 
take no middle ground in this matter), namely, either the 
doctrine referred to is a great and glorious doctrine, or else 
it is a great and pernicious error. If a man affirms that 
the doctrine is false, that is a sufficient reason why he 
should not preach it. But if it be not an error, it is a 
truth ; and if it be a truth, it is a most important truth ; no 
doctrine can be more important. And why is it impor- 
tant ? 1 . It is necessary to the vindication of the divine 
character in the permission of sin. Sin does exist. We 
know it. There are, in this world, pain, and sin, and sor- 
row, and tears. This imperfection is allowed to exist by 
the Supreme. He either employs it as a means of good to 
all who suffer, or else he rests in it as an end. If the lat- 
ter, he is unquestionably malignant, and that we cannot 
admit. If he employs it as a means of good to all who 
suffer, then Universalism must ensue. If the doctrine of 
endless punishment were true, in all those cases in which 
sin had such a result, it would be rested in as an end; and 
none but a malignant being would rest in such an end. 
Universalism, then, is necessary to the vindication of the 
divine character. If it be necessary to vindicate the 
divine character to the judgments of men ; if it be neces- 



170 A DENOMINATIONAL OFFERING. 

sary to ' sanctify the Lord God in their hearts/ then is it 
necessary to preach Universalism." (3) 

Cease preaching the doctrine ! No, never ! for it is 
God's great truth which Christ came to bear witness unto. 
He died and rose again from the dead, that he might infuse 
new life into his chosen disciples, and thus enable them to 
go forth and declare the whole counsel of God. Universal- 
ism announces a glorious truth, absolute and reliable. And 
here is the hiding of its power. This truth is man's im- 
mortality, and a divine life in Christ. Take this away, and 
you remove the tower of its hope. If the day shall ever 
come when it shall cease to utter this truth, its glory will 
depart, and if its ministry shall turn from this, it will 
lose the right arm of its power. God forbid that we ever 
cease to proclaim the whole truth in relation to the world's 
happy destiny. 

We give the following from the editor of the Connecticut 
department of the " Trumpet," for 1861. It has the right 
ring to it, and may the like be often said of our conven- 
tions, (c) 

" The sermons delivered before our State convention, at 
its late meeting in Middletown, were all, without exception, 
imbued with the spirit and doctrine of Universalism. 
There seemed to be no disposition on the part of any 
speaker to keep the doctrine in the background, or make 
it secondary to any other consideration. True, the chief 
labor of each preacher was not to simply prove by textual 
quotations that the whole world will be eventually saved, 
and there leave the subject ; but this important truth was 
the foundation, the underlying structure, upon which was 
erected the comely fabric of every sermon. The attentive 
hearer was enabled to see Universalism as the truth of God, 



UNIVEltSALlSM A SENTIMENT. Ill 

— the precious burden of the Gospel, — the light that 
shone in the teachings of the Saviour, and the crowning 
excellency of the Scriptures ; and, growing out of this 
sublime divinity, a broader charity, a higher morality, and 
a purer spirituality than the world had ever known. 

" He could see the tree of life with its healing leaves and 
golden fruits ; doctrine and duty, precept and practice, 
should be inseparable. This is the kind of teaching that 
the world needs to make it better, and we ardently pray 
that the preachers of our denomination may earnestly and 
faithfully contribute their full share in supplying this 
moral, religious, and spiritual necessity of the peo- 
ple." (124) 

UNIVERSALIS*! AN EVANGELICAL RELIGION. 

" Is there anything in Universalism unfavorable to an 
evangelical religion ? By an ' evangelical ' religion, we mean 
a religion that has heart in it, in contradistinction to a 
mere theoretical religion, which has only to do with the 
head ; or a system of morality which is concerned chiefly 
in regulating the exterior deportment. We do not mean 
by it a state of feeling warmed into hot life by the fires of 
hell, which makes the subject more frantic and fanatical 
than rational and sober. That religion which is the off- 
spring of slavish fear, rather than of divine love and holy 
hope in the soul, is not such a religion as the Gospel re- 
quires, or God will approve. There is nothing ' evangeli- 
cal ' in it. The very word signifies something relating to 
goodness^ — to the good news of great joy, — of a great 
joy that shall be unto all people. Nothing inconsistent 
with this can be truly called evangelical. As opposite as 



172 A DENOMINATIONAL OFFERING. 

the « news ' of the endless misery of a large part of man- 
kind is to the tidings of the final salvation of all men, so 
opposite is modern partialism to the evangelical faith and 
hope of the Gospel. 

" The Gospel has a religion, — it is an evangelical religion, 
— a religion, not relating to the outward deportment only, 
not of the head merely ; but a religion of the heart, taking 
deep and abiding hold of all the vital elements of the seat 
of life in the soul, — a religion that begins in the heart of 
the believer, as a seed of holiness that diffuses its sanctify- 
ing power over the whole inner man, and causes him truly 
to love God supremely, and with a love that makes it his 
delight to *do his will. This is what we call ' evangelical 
religion: " < 76) 

A very clear and forcible article has been written on 
this subject, by a late writer, but we have room for only a 
few extracts : — 

" There are among us certain Christian sects who ap- 
propriate to themselves, and deny to others, the title 
' evangelical,' thus attempting to monopolize this epithet. 
They appreciate the value of a good name, whether it is or 
is not descriptive of the thing to which it is applied. By 
their peculiar use of this title, they say, 'We only are 
evangelical, the only people who have any right to be 
called Christians. Others claim to be Christians ; but not 
being evangelical, we cannot admit their claim.' They do 
not put their assumptions in this form of words, but this 
is precisely its meaning. 

" We have thought it necessary to show why certain 
prominent articles of theology do not furnish the distin- 
guishing test between those who claim to be evangelical 
and those to whom they deny that title, so that the real 



UNIVERSALIS*! A SENTIMENT. 173 

distinction might become the more conspicuous. Endless 
punishment is the master word in this enigma. To believe 
in future punishment is not enough ; to be evangelical, in 
the modern sense of the word, one must believe in punish- 
ment strictly endless. To admit a possible release or 
mitigation, after untold millions of ages, would forfeit the 
claim. This is the one point of doctrine in which all the 
evangelical sects agree ; and they are equally unanimous 
in withholding this title from all who reject this doctrine. 
This fully answers the conditions in the case. Those who 
accept this are evangelical ; those who do not, are not 
evangelical. And when they say that we are not evangeli- 
cal, they mean that we are not really Christian in any 
sense ; that we do not believe the Gospel. 

44 Now, the word evangelical is one of the best of words ; 
but it is liable to be perverted, and then, like every other 
perverted blessing, it becomes very bad. The perversion 
of this word is used as a stigma and reproach upon those 
Christians who, seeking honestly and devoutly, do not 
find the doctrine of endless perdition taught in the Scrip- 
tures. Because Universalists do not find that doctrine in 
the Bible, they insist that we are not evangelical, — that 
is, that we are not Christians, — thus perverting this word 
to a base and ignoble service. " (77) 

44 Several of the churches or sects are fond of taking to 
themselves certain names, and of asserting a superior claim 
to them. Once they were orthodox, but now, since ortho- 
doxy is anybody's doxy, they call themselves evangelical. 
What does this word mean? The once-called orthodox 
sects are in a quandary over this question. They have 
styled themselves evangelical as though they had a special, 
a divine warrant for it ; and their members have sometimes 



174 A DENOMINATIONAL OFFERING. 

vaunted themselves on the exclusive privilege of wearing it, 
as though it were a letters-patent or a royal decree erecting 
them into a religious aristocracy ; and yet what meaning it 
has, or ought to have, — precisely how many it embraces, 
and how many it excludes, — they cannot tell. Of one 
thing, however, they seem to be absolutely certain : Uni- 
versalists are not evangelical Christians. But why are we 
not evangelical ? We cannot see why, unless it is because 
our faith is too broad, liberal, and generous ; because it has 
too much love and good will in it ; because it makes God 
too good, Christ too successful, and heaven too populous. 
Still, this can hardly be the reason. For do not our good 
brethren know that the name they have assumed, and which 
they deny to us, comes from a word that signifies good 
news, glad tidings ? An evangelist is a preacher of good 
news. Evangelical doctrines are those which contain 
good news ; and evangelical Christians are they who hold 
these doctrines, and rejoice in them and conform their lives 
to them. 

"As those doctrines are nearest evangelical that have 
most love, joy, rest, and consolation in them, that come 
nearest to expressing what was in the mind and heart of 
Jesus, so those men and women are most nearly evangelical 
Christians who have most of Christ in them ; who drink 
deepest of the spirit of his religion ; who are the most lov- 
ing, catholic, and humane ; whose lives best illustrate the 
golden rule, and whose souls every day are standing upon 
the mount of some new and more glorious transfiguration. 
1 By this,' said the divine Master, ' shall all men know that 
ye are my disciples : if ye love one another.' It is not by 
our creed alone, not by the professions we make, not by 
the ceremonials in which we participate, not by the church 



UNIVERSALISM A SENTIMENT. 175 

in which we worship, not by the sectarian name we bear, 
that we shall be known as the disciples of Christ. Not by 
the soil in which it is planted, not by the stock into which 
it is grafted, not by the blossoms with which it adorns 
itself in the spring-time, not by any high-sounding name 
given it, is a tree known, but by its fruit. So the test of 
discipleship, of whether we are evangelical Christians, is in 
the fruit of the heart and life. Let us all keep our denomi- 
national names, and adhere to our denominational methods 
of labor, and love our own church the best ; but let us all 
be evangelical Christians by loving one another, and mak- 
ing ourselves by our united labors in the gospel field, our 
kindly ministries among the poor and wretched, the friends 
and benefactors of our fellow-men." (144) 

UNIVERSALISM MISREPRESENTED. 
i 

There is probably nothing more frequently misrepre- 
sented than the views of Universalists. It is for this reason 
that we introduce this section, and the following on objec- 
tions to Universalism, into this division of our work, that 
it may be -seen what are our views in detail when corrected 
of their misrepresentations. 

" It is really very amusing to listen to the attacks of the 
opposing preachers upon Universalism, for not two in fifty 
give it a fair representation ; but they seem generally to 
wish to carry the idea to their hearers that the doctrine 
embraces almost anything that is absurd and ridiculous. 
Let us give a few examples : — 

" Nothing is more common than to hear them say that 
Universalists believe in no punishment for sin ; and their 
hearers, seizing the notion as most excellent, fail not to 



176 A DENOMINATIONAL OFFERING. 

extend it far and wide. Many of them honestly think that 
it is correct. But an objection so utterly false we are 
almost tired of answering. Universalism is the only senti- 
ment in the World that teaches certain punishment for sin. 
While all others allow the sinner to go free by repentance, 
this teaches that ' God will by no means clear the guilty/ 
Repentance itself will not save him from the just penalty of 
law. It will save him from sin, but not from its punish- 
ment for sins committed. Such, therefore, as misrepresent 
us ought to go and learn of the wise man: 'He that 
answereth a matter before he heareth it, it is folly and 
shame unto him/ 

" Again, how frequently it is repeated that we believe in 
no hell ; and the question is often sagely asked, What was 
hell made for ? Who, in all the world, ever heard a Uni- 
versalist say there is no hell ? Such a sentiment was never 
put forth by one ; never was heard from our pulpits ; never 
read in any of our works. Where, then, is its foundation? 
and with what show of justice can our opposers persist in 
giving it circulation ? 

" ' Alas ! alas ! ' they reply, ' you do not believe in an end- 
less hell.' Very true, indeed, and we should be pleased to . 
know where that doctrine is found, save in the creeds of 
men? Good brethren, the phrases, endless hell and eter- 
nal hell, are nowhere recorded in the Bible, — the very best 
reason in the world why we should not advocate it. We 
have no desire to be wise above what is written ; but if we 
should ever obtain that desire, we shall probably make it 
manifest by adopting the creed of endless misery. 

" They say Universalists disbelieve in a change of heart, 
— conversion, regeneration, the new birth. If they mean 
by these phrases a change of opinions, a reformation of 



UNIVERSALISM A SENTIMENT. Ill 

life and manners, a \ ceasing to do evil, and learning to do 
well,' possessing faith in Christ, and a hope of immortal 
life, we do not reject conversion, the new birth, etc. But 
if they mean such a radical change of heart or nature, 
supernaturally and mysteriously effected, as they generally 
pretend ; that they are not liable to sin, and do not sin, we 
do deny the truth of the doctrine ; for the simple and most 
conclusive reason, that we never saw, heard, nor read of, 
such a man in this world, — a man who was not liable to 
the influences of temptation, and who never sinned, after 
his conversion. This one fact is enough to demonstrate the 
unsoundness of the doctrine as thus expressed." (19) 

" It is said, Universalism must be false, because it denies 
the necessity of repentance and conversion. A gentleman, 
not long since, remarked that Universalists could not be 
saved unless they repented. I replied, True ; very true. 
And can any be saved without repentance ? Can Baptists, 
or Methodists, or Calvinists ? His answer was, No ! 
Then I asked wherein they stood on better ground than 
that we occupy. Repentance is a means by which all men 
are brought into the enjoyment of religion, and we do not 
expect any man will be saved while he continues in sin. 
The reason why we hold to universal salvation is, we ex- 
pect all men will repent. We do not believe the doctrine 
of endless impenitence. Instead, therefore, of denying 
repentance, we hold to it more than any others ; we hold 
to the universality of this work, while others hold that it 
extends to only a few. This is the great point of differ- 
ence between us and all limitarians. And when all shall 
have been converted, turned from evil, and filled with love, 
the work of human redemption will be complete. This is 
Universalism. We hold, then, more than any others to 
12 



178 A DENOMINATIONAL OFFERING. 

conversion ; we hold that all men will be converted. We 
cannot see why God should set bounds to a work so impor- 
tant as that of turning men from sin ; why he should say to 
it, ' Thus far shalt thou go, and no farther.' He has set 
no such bounds, but has declared that ' every knee shall 
bow, and every tongue confess that Christ is Lord, to the 
glory of God the Father.' " < 49) 

We should remember that it is the goodness of the 
Lord that leadeth to repentance ; and that those who be- 
lieve in Christ, and love God, experience the new birth, — 
pass from death unto life, and become partakers of the 
divine nature. They receive the baptism of the Holy 
Spirit, and become new creatures in Christ. This is what 
Universalism has always taught; and those who under- 
stand these facts will not bear false witness against us, 
nor misrepresent " the faith once delivered to the saints." (c) 

THE OBJECTIONS TO UNIVERSALISM. 

Many of the objections to Universalism are not 
founded in fact ; they are not philosophically presented ; 
they do not actually exist. For instance, a formidable 
objection is this : "If all are going to heaven, heaven will 
be no place for us, the righteous ; or, how can the wicked 
be happy in the society of the righteous hereafter, any 
more than on earth ? " It is generally presented in these 
words : " If all men are going to heaven, I have no desire to 
go myself." 

Notwithstanding we have always taught that no one 
can enter heaven without being saved and made holy, still 
this question is raised : How can the wicked be happy in 
such a place? (c) 



UNIVERSALISM A SENTIMENT, 179 

An able writer, in discussing this matter, has well ob- 
served: "In all this complaining of Universalism, because 
it contends that even the worst of sinners will be saved, 
there is, somehow, the idea carried along with it, that men 
are to sustain the same character in the future world that 
they do here ; that we believe that the profligate, the crim- 
inal, and all the host of vicious characters are going to 
heaven with all their sins and iniquities about them. It is 
some vague notion of this character that undoubtedly lies 
at the bottom of the objection. 

" But people ought to know better than this ; and there 
is no excuse for them if they do not. Enough has been 
preached and written on the subject of Universalism a 
thousand times over to show them that it embraces no such 
absurdities as this ; and, if they will not hear, or read 
upon the subject, they have no right whatever to speak of 
it as they do. No man ever heard a Universalist, of com- 
mon sense and common honesty, advance a sentiment of 
this character. We utterly and totally abjure it as one of 
the most monstrous absurdities ever conceived. Why not 
talk of curing a sick man, and leave his disease still raging 
in all its power ? There would be just as much sense and 
propriety in it as to talk of mankind as being saved, and 
still remaining sinners. It is equally as rational to talk 
of saving a man from burning, by taking him out of one 
fire and putting him into another, as to talk of saving the 
sinner by taking him from a sinful condition here and plac- 
ing him in a sinful condition hereafter." (78) 

" I became a Universalist by making myself acquainted, 
to some considerable extent, with the system. It is alto- 
gether unreasonable to suppose that one would embrace 
Universalism without understanding the system of uni- 



180 A DENOMINATION A L OFFERING. 

versal salvation. But, whilst persons are not likely to em- 
brace a system which they do not understand, and against 
which they are prejudiced, it does sometimes happen they 
are found opposing that about which they have but a very 
superficial knowledge. Thus it was with the writer. I 
opposed Universalism, not knowing what Universalism was. 
I knew that Universalists believed in the salvation of all 
men, but I was alike ignorant of the system and its evi- 
dences ; and I labored under this ignorance until I exam- 
ined, in connection with the Bible, a few books written by 
Universalists ; and, having examined these works, I was 
led to believe that those men, who had written in opposi- 
tion to the doctrine, whose works I had read, either did 
not understand the system which they opposed, or were 
afraid to set it forth ; for I do not believe that the system 
of Universalism can be learned from any of the works in 
opposition to it that I have ever read. When a man 
undertakes to overthrow a system which he really believes 
to be false, he ought first to place that system upon its 
strongest props, give it all the strength which its friends 
are able to give it, and when he overthrows it, it is over- 
thrown. And whenever I see Universalism overthrown in 
this wa}r, with all my heart I will reject it. 

" I have stated that I became a Universalist by studying 
the system and its evidences. I wish it, however, to be 
understood, that I did not enter upon the study of Univer- 
salism with either the desire or least apprehension that I 
would find it true. On the contrary, I believed that the 
system was false, that its foundation was upon the sand ; 
and my only object in studying it was to learn its weak- 
ness, and furnish myself with arguments for a renewed 
opposition. But instead of finding Universalism built 



UNIVERSALIS*! A SENTIMENT. 181 

upon the sand, I found that it had for its foundation the 
rock of eternal truth. And as that rock is immovable, the 
system which it supports must also be immovable ; conse- 
quently every assault made against it will be only as the 
waves of the sea, fated to perish as they dash against the 
majestic rock in the bosom of old ocean." (123) 

CHRIST AS A PREACHER. 

" A great deal is said, among all Christian sects, about the 
necessity of doctrinal preaching ; and if this term is rightly 
understood, we see nothing objectionable in it. Doctrinal 
preaching is very important, and Jesus himself was a doc- 
trinal preacher. But it will assist us much in the compre- 
hension of this subject, if we examine a little the character 
of Christ's preaching, and see how and in what way he was 
a doctrinal preacher. We ask our readers, then, to look 
over the biographies of Christ, to examine them thoroughly, 
and see if they can find a single expression which counte- 
nances the popular doctrine of the trinity. 

"But what did Christ preach of God? His doctrine 
was that of the fatherhood of God. He announces him as 
' the Father/ And this is what the world wants. 
There is enough in this doctrine to save and redeem it. 
If we would come to God as children, we should learn to 
love him as a Father ; and the alienation of human hearts 
arises from ignorance of God's paternal character, — an 
ignorance resulting from the lowness of their lives. The 
doctrine of God, then, is the doctrine of his fatherhood ; 
and if all Christian preachers would follow Christ, and 
preach God as a Father, and set aside entirely the absurd 



182 A DENOMINATIONAL OFFERING. 

and irrational dogma of the trinity, infinitely better would 
it be for all. 

" But look again at the preaching of Christ. What doc- 
trine did he teach concerning man ? He certainly did not 
consider him an angel, — a saint. He regarded him as a 
sinner, — a poor, deceived, sinful being ! He regarded him 
as lost, — lost like the sheep that has strayed from its fold. 
And he came l to seek and to save that which was lost,' — 
'to save sinners.' Christ preached repentance, conver- 
sion, and a new, spiritual life. Look through his sermons, 
and how pointed they are ! What terrible rebukes of sin ! 
How he plies his pungent reasonings, striking at the root 
of all moral evil, — aiming at the heart, and demanding its 
purity, as the only true life ! ' Blessed,' he says, ' are 
the pure in heart, for they shall see God/ The doctrine 
which Christ preached was repentance of sin ; a thorough, 
radical breaking off from all that is evil ; a complete reno- 
vation of the spiritual nature, — lifting the heart up to God, 
and filling it with the love of duty and holiness. 

"And this is the doctrine for Christ's ministers to 
preach : ' Repent, and be converted, that your sins may 
be blotted out.' No preaching is truly Christian which 
does not insist upon the necessity of repentance and the 
necessity of conversion. That Christ preached thus is too 
clear to admit of dispute. His great theme was, 'Re- 
pent ! ' And this is the only way of life. This is sound 
doctrinal preaching. 

" Of the future, Christ taught immortality ; but in what 
way? He said, ' I am the resurrection and the life.' Man 
is immortal in his constitution. But immortality is one 
thing — life is another. What the Bible calls ' eternal life,' 
we can enjoy only through Christ, through faith, and holy 



UNIVERSALIS*! A SENTIMENT. 183 

living. If there is anything clear to us, it is that ' in 
Christ is life/ and that life is « the light of man/ He says, 
4 1 am the way, the truth, and the life.' Our Christian life 
hangs on Christ ; it is absolutely dependent on him ; and 
without him we have not life. We could quote more than 
a hundred passages involving this idea ; and to us it is 
vital. Christ alone, under God, is man's Saviour. ' There 
is no other name given under heaven among men whereby 
we must be saved, but the name of Jesus Christ.' Christ, 
and Christ alone, is the Saviour of the world. We are not 
saved out of Christ ; we are saved only in him. If we do 
not mistake the teachings of Jesus, — and we have studied 
them diligently, prayerfully, for years, — life is in him; 
and, for us to enjoy it, we must put on Christ. Here, 
then, is another point of Christian doctrine. All men are 
immortal ; but, because' immortal, does it follow that they 
are to enjoy eternal life without Christ? We do not so 
understand his teachings. Christ gives life, and Christ 
alone ; and if we would enjoy ' eternal life,' it must be in 
and through Christ. His doctrine is, ' Come unto me, all 
ye that labor and are heavy laden, and I will give you 
rest.' And if we will not come unto him we cannot have 
life. We believe that all will, at last, be brought under 
the influence of the Gospel of Christ, and hence enjoy life. 
But this will not be unless we have faith. This is the one 
indispensable condition; and we shall be left to feel the 
pangs of hunger, until we are ready to come, and say, 
6 Here am I, give me life/ 

" We regard this as doctrinal preaching. It is, to us 
Universalism. We want to see these doctrines taught 
plainly, — preached everywhere, from every Christian pul- 
pit. We want, not creeds, but doctrines ; not human in- 



184 A DENOMINATIONAL OFFERING, 

ventions, but Christ's blessed words. We want such 
preaching as runs all through the histories of Christ, — 
clear, pointed, doctrinal preaching; preaching which 
reaches the souls of men, and stirs them up, and makes 
them feel; preaching which produces repentance, con- 
version, which leads to the new life, — that life which is 
hid in Christ Jesus." < 61 > 

THE CHANGES IN UNIVERSALISM. 

We have thought best to note the changes and transi- 
tions of Universalism under the division of the doctrine* 
as a sentiment, because it most properly belongs here. 
And we trust no one will fail to read it carefully. It 
embraces all that need to be said in a work like this, and 
will give satisfaction to all classes, and teach us how the 
subject stands, and the hopes before us, as to a unity of 
faith in the modes and operations by which the great salva- 
tion will be wrought out. 

We commence our selections from an article written for 
the " Universalist Quarterly," for January, 1849. (c) 

" The doctrine of the final salvation of all men from sin 
and its consequences, appears to have been believed by 
some in almost every age from the fathers of the church 
to the present time. This doctrine, however, has been pre- 
sented under different phases at different times ; it has 
received modifications which its early promulgators never 
anticipated, and has passed through some changes which 
probably most persons of reflection will be inclined to con- 
sider as improvements of the original system. Nor ought 
these modifications and changes to excite surprise, or to 
incur censure. Every reader of eclesiastical history, every 



UN1VERSALISM A SENTIMENT. 185 

attentive observer of the operations of the human mind, 
when religion is the special subject of its regard, knows 
that the dogmatic theology, in every denomination, has 
been marked with similar mutations. Who, that has 
reached the age of seventy-five or eighty years, is ignorant 
of the fact, that what is now called Calvinism is not the 
scheme of divinity which bore the name when he was a 
young man ? Who, that reflects upon the subject, does not 
perceive that the preaching which he hears, and the books 
that he reads, though they bear the name of orthodox, are 
of a milder character than those which were heard and 
read, at the beginning of the present century ? And it is 
right that changes in men's religious views should take 
place ; as without them there could be no growth, no im- 
provement. It is true, that every change is not, necessarily, 
an improvement ; but it is equally true, that where no 
modification of original views, no enlargement of mind, or 
no change in early habits of thought, occurs, there can be 
no advancement in knowledge. 

" That the mind of man is capable of enlargement ; that 
its perception of truth may acquire clearness and strength 
by continued exercise ; and that we may advance in the 
knowledge of any subject of our consideration, in propor- 
tion as we study it minutely and extensively, — these are 
facts, that few, if any, will feel disposed to deny. They 
will certainly be admitted in all scientific concerns ; and 
we can conceive no sufficient reason why religion should 
be made an exception to the general laws, whose operation 
is so apparent in all subordinate affairs. Truth, we know, 
is the same yesterday, to-day, and forever. But the recipi- 
ents of truth are not always in the same condition. ' Then 
understandings may be darkened.' They may be incapable 



1S6 A DENOMINATIONAL OFFERING. 

of receiving more than the mere rudiments of a doctrine, 
or a system of faith. 

" The remarks which we have made in relation to this 
portion of our subject will, we think, be found to apply, in 
all their force, to the promulgation and progress of Univer- 
salism in this country, and to the changes which have 
taken place in the opinions of a large majority of its advo- 
cates. There cannot be a reasonable doubt that the doctrine 
of the ultimate happiness of all intelligent beings was first 
announced and defended on Calvinistic grounds. It may 
not be strictly correct to say that Universalism is a natural 
offshoot of Calvinism ; it may be more proper to call it a 
scion that was engrafted upon a Calvinistic stock. And, 
if the question should be asked, why this basis of doctrine 
was taken, the answer is obvious : there was no other to 
take. There may, indeed, have been some few exceptions 
to this statement. There may have been men, whose the- 
ological reading had made them acquainted with other 
views of the way of salvation than those which emanated 
from the Genevan school ; and of this number Mr. Murray 
may have been one. 

" It may be remarked in this connection that our 
Calvinistic brethren, and those who first professed a belief 
in the doctrine of universal salvation, stood on common 
ground. Both were satisfied with the results of their 
respective distinctive doctrines. The one believed that the 
vicarious sacrifice of Christ, and the imputation of his 
righteousness, secured the salvation of all the elect ; and 
the other, that the same means would prove effectual in the 
redemption of the whole family of man. 

" But this state of things could not always last. The 
Universalists appear to have taken the lead of other de- 



UNIVERSALISM A SENTIMENT. 187 

nominations in announcing Unitarian views of the person 
of Christ, and of the nature of the atonement." (79) 

"The place that Rev. H. Ballou, though dead, still 
occupies among us, will make it grateful to them that go 
over again with what they already know of him, and will 
give interest to anything that may be new. He did more 
than any other man in the work of spreading Universalism 
in this country ; he took the leading part in the transition 
through which Universalism had passed from its first and 
very crude state among us, as a separate system; and, 
though it does not seem to be commonly perceived, he has 
indirectly contributed much towards the transition through 
which it is still passing — 1854 — in its further rectification. 
It is pleasant to consider that the agency which the wise 
and the good exert does not cease with their death, nor 
stop even at the limits which they themselves designed. 
It goes out from their hands, modified indeed, into the 
hands of their successors, and eventually becomes a part of 
the impersonal moral force that is diffused through the 
world. Under the direction of God, it works on to wider 
results, and gradually throws off even the imperfections 
with which it is always associated, while it remains a 
1 treasure in earthen vessels.' 

"Our denomination, since its rise in this country, has 
gone through two noticeable changes of doctrine, and con- 
sequently of religious character ; for the latter naturally 
follows the former. There are indications, also, that it has 
now — in 1848 — entered on the third. Its history, there- 
fore, is naturally distinguished into periods corresponding 
in time. Neither of these changes can, of course, be 
assigned to a precise data, as they took place but gradually, 
like all transitions of this kind, — new influences first 



188 A DENOMINATIONAL OFFERING. 

mingled with the old, and, even when these had gained the 
ascendency, the elements of the former state of things still 
reaching forward into the succeeding. The first of them 
occurred about the commencement of the present century, 
when the former doctrines of the trinity, of the vicarious or 
penal character of Christ's death and of Antinomianism, 
began to give way to Unitarian views on these points. The 
second took place between the years 1817 and 1824, when 
the tendency, which had long been increasing, to confine 
all sin and its consequences to the present life, assumed a 
more determinate character, and became predominant. The 
third change, if it prove to be general, may be said to have 
begun within a few of the last years, when the current of 
opinion has run more strongly in favor of a moral connec- 
tion of the present life with the future, and when the sharp 
outlines of doctrines in general have been softening down, 
if not sometimes obliterated, to say nothing of certain 
movements occasioned by rationalistic and transcendental 
tendencies without." (29) 

" Changes are (frequently) spoken of as though they 
were evidences of unbelief, of dissatisfaction with avowed 
opinions, of inconsistency ; whereas these changes are to 
our honor ; they exhibit activity of thought and a willing- 
ness to yield a method of reasoning when that method is no 
longer approved to the mind ; for why should a man incom- 
mode himself with a house that dissatisfies him, when he 
has the means of directly building another ? 

" One thing is historically plain, and that is, Universal- 
ists in all ages, in all periods and conditions of the church, 
have united in the reception of one great principle, 
The final redemption of all souls through the love of God in 



UNIVERSALISM A SENTIMENT. 189 

Jesus Christ. This is everywhere apparent. You meet it 
in the writings of Clement and Origen, etc. 

" Universalism has changed, we are told ; this is true, or 
not true, according to the meaning with which the word 
Universalism is employed. It is not true, if the meaning 
be that the old foundation has been abandoned ; but it is 
true if the meaning be, that the method of argument in sus- 
taining the great doctrine, or of building on the eternal 
basis, has changed. 

" A word of another transition is attributed to Univer- 
salism, — that of changing from belief in no future punish- 
ment to belief in a future disciplinary punishment. No 
such transition has taken place. The same diversity of 
opinion exists as has always existed, and must necessarily 
exist among independent minds. The only form of faith 
ever pronounced to the world by a convention of Univer- 
salists, and accepted by the order, was one framed by a 
committee including believers in no future punishment, and 
believers in future punishment, as the teaching of the Bible. 
Our periodicals have been successively edited by represen- 
tatives of both opinions ; and representatives of both views 
have been elected to the same partnership in churches ; and 
the attempt to make a division of the denomination on this 
matter most signally and providentially failed. We unite 
on the certainty of punishment ; on the equity of its inflic- 
tion, on its remedial nature and tendencies, and therefore 
on its limited extent. If any of us feel certainty concern- 
ing punishment existing in eternity, we are also certain 
that it is there for a good purpose, and will end." (20) 

" It seems correct to say that the Universalist church in 
this country has passed through three distinct stages, and 
is entering on a fourth. During the first, which may be 



190 A DENOMINATIONAL OFFERING. 

placed between the beginning of Mr. Murray's preaching 
and the organization of the General Convention, it was 
struggling to get rooted. Up to that time (1803), it was a 
mere possibility. The question of its power to plant itself 
was a third of a century in reaching a solution. The cause 
of this apparently long struggle to master the first condition 
of life it is unnecessary to recite. The ' whole world ' was 
in opposition, and carried its hostility to lengths now in- 
credible. All the churches were a unit against the heresy. 
Society put it under ban. Its only chance of adoption was 
with the resolute few, who dared face the public frown, or 
the unsatisfied, who might have to extract from the new 
doctrines the consolation they had vainly sought from the 
old. Besides, it is not to be concealed that the infinite 
abyss separating the propositions, 4 God will have all men 
saved,' and ' Some men and angels are predestined to eter- 
nal death,' is not soon spanned by the minds standing on 
either side. The humble position of the apostles of the 
new faith might be regarded by some as another obstacle. 
But since every religion that has taken any permanent hold 
on the affections of mankind, including Christianity itself, 
has had this same stamp on its origin, it appears quite as 
probable that such a circumstance is a help, as that it is a 
hindrance. 

" The next stage was that of development and propaga- 
tion. Having demonstrated the fact that a Universalist 
church could live in America, its representatives began,' on 
the one hand, to advance its standard into every field that 
promised enough followers to support it, and, on the other 
hand, to develop, elaborate, and shape its doctrines. It 
was during this period that the great controversy between 
Universalism and Orthodoxy culminated. It was a season 



UNIVEIISALISM A SENTIMENT, 191 

of ' debates.' The champions of the respective sides were 
continually brandishing their swords, and the importance 
of a man was gauged pretty strictly by his prowess in argu- 
ment. It was an earnest and a warm warfare. Opinions 
will differ as to which party won the day. But it is certain 
that, notwithstanding the large amount of worthless lug- 
gage it brought from that campaign, and all the disorgan- 
izing elements that the conflict ranged on its side, Univer- 
salism emerged from that ordeal with a permanent increase 
in all departments equal to twenty times its force when the 
combat opened. At the same time, it had exposed its doc- 
trines to such criticism as had compelled them to take the 
best form calculated to command the assent of reason and 
resist the assaults of prejudice. 

"The third stage was that in which the denomination 
was gradually aroused to a sense of its educational needs. 
This period began with the efforts that finally resulted in 
founding the Clinton Liberal Institute, at Clinton, New 
York, in 1832. The one school of 1832 has grown into 
eleven of 1870. The ten thousand dollars, it was so diffi- 
cult to get to start that, has swelled into nearly two mil- 
lions, now invested in the educational institutions of the 
denomination, — an amount that will be largely increased 
by the contributions of the present year. Three colleges, 
two theological schools, and eight academies (with others 
projected) are the present proofs that the awakening on 
the subject of education in the Universalist church, though 
prosecuted at first under every disadvantage, has been 
powerful and complete, as well as gratifying pledges that 
lack of culture is not likely to be one of its defects in the 
future. 

" It will be thus seen that the history of the Universal- 



192 A DENOMINATIONAL OFFERING. 

ist church has conformed to the law of all religious devel- 
opment ; and we should naturally expect the next step to 
be just what we find it, — discipline. The mind of the de- 
nomination is steadily taking a stronger and stronger hold 
of the idea that the greatest power is never gained until 
all loose elements are classified and compacted into a 
system. There is a growing disposition to, cut away dead 
branches, abandon crude and cumbersome methods, and 
adjust all the forces according to the law of organic har- 
mony. As a result, the demonstration is acquiring unity, 
purpose, and increased facility of action. Many of the 
experiments in this line recall the first endeavors to develop 
a right sentiment in regard to education. But there is a 
visible growth and tendency in the direction of vigorous 
and definite policies ; an accumulating momentum toward 
something coherent, strong, and certain. In short, what 
has all along been vaguely described as ' the denomination ' 
is becoming a church. The efforts and the contributions 
of the present year strengthen this tendency. The entire 
communion will be stirred by a common appeal, fused by a 
common heat, and united in one thanksgiving." (119) 

UNIVERSALISM AND OTHER FORMS OF CHRISTIANITY. 

" ' Wherein Universalism agrees with other forms of 
Christianity/ is the proposition before us. The very terms 
of this proposition, you will say, assume that Universalism 
is to be recognized as a form of Christianity. That is our 
assumption. We use the reason and understanding com- 
mon to all men. Our minds are a part of the common 
heritage of the rational creation. We use those minds in 
searching into the records of Christ's life, labors,' teachings, 



UNIVBRSAL1SM A SENTIMENT. 193 

death, resurrection, ascension, and mediatorial reign. The 
product of our thought demands a place in the Crystal 
Palace of creeds and systems, — the exhibition of the 
world's industry in theology and religion. We take that 
product, and we say, ' Here is our work, — the results of 
our toil. . . . We do not beg for it a place, — we 
demand it by the common rights of Christians. Our de- 
nomination arose and grew up as others have arisen and 
grown up, — to give prominence to a neglected truth. We 
differ no more from other churches than they differ from us, 
and from each other ; and the fact is remarkable that 
some prominent advocate of other forms of Christianity 
has interpreted the chief disputed passages in the great 
controversy as Universalists have interpreted them. 

" Here, then, comes the question, In what do all forms 
of Christianity unite ? Or, if it pleases the ear the better, 
In what do all evangelical Christians unite? I will not 
answer this question by speaking of the common faith in 
God, in Christ, the Bible, and immortality ; but I will take 
a fresher view of the matter. P will take facts which can 
be treated without using the language that suggests the 
technicalities of churches rather than the ideas really meant, 
and thus give more freshness to the discussion. 

" 1. All unite in recognizing sin, its real existence, and 
that it is a moral evil, the transgression of the law of God. 
So does Universalism. Paint Satan as dark as you please, 
and we own the portrait is not too dark. . . . Sin is a 
dreadful thing. . . . Sin is disloyalty to God. It per- 
verts our whole nature. It deranges the order of society. 
. . . We all know what sin is. It is the chilling 
shadow of life, etc. Here, then, in recognizing sin, we are 
one witH all Christians. 
13 



194 A DENOMINATIONAL OFFERING. 

"2. All forms of Christian profession unite in demand- 
ing a remedy for sin. So does Universalism. The anti- 
dote goes with all natural evil. Natural theology is the 
science that searches out this harmony, and seems to 
prophesy that if the same God rules in the realm of mind 
as in the realm of matter, there must be a remedy for sin. 
All ages and peoples have sought for it. Heathen philoso- 
phy is sad because it discovered so little the true remedy 
for sin ; and just in proportion as the actual character of 
sin is seen, the heart of the benevolent must demand a 
remedy. Herein Universalism agrees with all other forms 
of Christianity. 

" 3. All Christians unite in admitting that the remedy for 
sin is not in man. They repeat in their views the lesson 
of the beautiful Grecian fable of Psyche, designed to show 
that only by the union of the divine with the human could 
salvation be secured. From whatever point Christians 
look at sin, at man's condition, at the necessity for a rem- 
edy, they confess the remedy comes not of the diseased 
one. ... As the advocates of all forms of astronomy 
have looked to the same heavens, so Universalists look 
with all other Christians to the throne of God, to the 
heaven of heavens, for the help which humanity needs. 

"4. All orders of the church unite in recognizing Chris- 
tianity as God's remedy for sin. So do Universalists. We 
bate not one jot of the full claim of the Gospel as the rem- 
edy for sin. The angel at the birth of Jesus declared, 
4 Thou shalt call his name Jesus ; for he shall save his 
people from their sins.' John beheld Jesus and said, ' Be- 
hold the Lamb of God, that taketh away the sin of the 
world ! ' And John, the beloved disciple, wrote, « And ye 



UNIVERSALTSM A SENTIMENT. 195 

know that he was manifested to take away our sins ; and in 
him is no sin/ 

u Alike with all other advocates of the mediation of 
Christ Jesus, Universalists employ this eloquent language, 
these comforting sentiments. Without the recognition of 
this relation of Jesus, the reformer is but as Archimedes 
when he said he could move the world had he a fulcrum for 
his lever. There was no prop on which he could lay that 
instrument to lift the world. But in Jesus Christ is given 
all that the reformer needs. Let him rest his moral lever 
there, on the rock Christ Jesus, and he will contribute to 
the force that will move the moral world back into the 
divine order from which sin has whirled it. 

"5. All sects hold up the idea of faith as the chain of 
connection that unites the dying soul with the life-giving 
vitality of the Saviour. So with the Universalists. ' With- 
out faith it is impossible to please God/ 

"6. All orders of the church believe in good ivories, as 
the evidence of the inworking of faith, the proof of a vital 
union with Christ. So do Universalists. . . . 

" 7. All Christians, therefore, unite in the great senti- 
ment, ' holiness, without which, no man can see the Lord ; ' 
an admonition that was addressed to professed Christians. 
So do Universalists thus believe and maintain." (20) 

IT DIFFERS FROM OTHER FORMS OF CHRISTIANITY. 

" Wherein does Universalism differ from other forms of 
Christianity ? I will give my answer under three heads : 
first, of the proposition which Universalism offers for belief. 

" This proposition is, God has purposed the final salva- 
tion of all souls. This is his absolute purpose. It over 



196 A DENOMINATIONAL OFFERING. 

rules all the possible liabilities of his creatures. This 
seems to be a proposition easy to be understood. It is a 
plain proposition, but it is more significant than at first 
sight it seems to be. It involves thoughts on the soul ; 
the sinfulness of the soul; its need of salvation; what 
God was, and is, and will be ; what it is to be so saved as 
to be free from all sin ; the sin of the past and liability to 
sin in the future ; and then what it is to have all souls in 
this blessed condition, and God's in the creation fully ex- 
pressed; that man should glorify and enjoy him forever. 

"The proposition which Universalism offers for belief 
differs from any proposition offered by any opposite faith, 
or form of Christianity, in defining the extent of saving love. 
Calvinism states the number of the elect as certain, not to 
be increased nor diminished, but all is indefinite as to 
whether that ' certain number ' is small or great. It is 
known only to God, not revealed. So with Arminianism. 
That leaves the issue just as indefinite ; but it is interest- 
ing to see how progressive has been the extending of be- 
lief as to the greatness of the number of the redeemed. 

" It offers the proposition that defines distinctly the ex- 
tent of the final redemption. It repeats the Scripture, 
God ' is the Saviour of all men.' He l will have all men to 
be saved and come unto the knowledge of the truth.' < He 
hath concluded all in unbelief, that he might have mercy 
upon all.' ' For of him, and through him, and to him, are 
all things/ 

. " 2. We are to set forth the principle of God's moral 
government, which Universalism offers to sustain, — the 
proposition we have considered. Here comes the why and 
the wherefore of our difference, — why we stand apart, 
theologically, from other Christians, planting our own 



UNIVERSALIS*! A SENTIMENT. 197 

standard, and ready to do battle for Christ, in the field of 
duty where our convictions place us. 

" Every proposition in theology, as in science or morals, 
is supported by a principle. Men are frequently driven 
from the acceptance of a proposition, or to the repudiation 
of a professed or real belief, by seeing the principle involved. 
When the colonies were taxed, the issue with the mother 
country was made by the principle that supported that 
taxation. Behind the act that taxed the tea was the 
principle that struck at the liberties and rights of the col- 
onists ; behind their Declaration of Independence lay the 
principle that shall yet give freedom to the world. So with 
the propositions that stand opposed to each other in refer- 
ence to the destiny of man. We should go beyond words 
to the idea, and from the idea to the principle it inevitably 
demands for its support. If but a part of our race are to 
be saved, then the principle of the divine government is 
not that of the good of the whole. In the councils of 
heaven there is no grand aim for a perfected empire in 
which each and every soul shall have full development. 
. . . To c overcome evil with good/ is not the principle 
of the divine government ; to do that work — to become vic- 
torious over evil — is but a proposed end, here and there, 
in this soul and that, through a certain round or extent. 
As to bending it above humanity as the rainbows crown 
the earth, — that was never thought of. ' God in Christ ' 
never proposed to measure himself with gigantic evil. To 
cut off resources here and there, to subtract some power 
from Satan's dominion, is all that Heaven intends. The 
principle is, the partial destruction of moral evil. It is 
not that God may be all in all. 

" The grand principle of the moral government of God 



198 A DENOMINATIONAL OFFERING. 

which Universalism offers in support of its distinguishing 
proposition is, The overcoming of evil with good, — 
everywhere and always, — in time and in eternity, — to 
each and to all. * He will rest in his love/ Universalism 
repudiates the idea that this life is the only probationary 
state. It is a state of retribution as well as of probation or 
trial ; and, therefore, it is radically opposite to every other 
form of Christianity in the great plainness of speech with 
which it asserts that the law of improvement is eternal for all. 
In all realms of life, in all states of being, man shall find 
encouragements to become holy. Here Universalism differs 
most tremendously from all other Christian isms. . . . 

"3. This recalls our last topic, that Universalism differs 
from other forms of Christianity in the hope it inspires 
and the motive it presents to incite to obedience or loyalty 
to God from principle. The hope which Universalism 
gives is an unconquerable hope. We set up the motive 
of Universalism as a matter of principle. Obedience is 
right. It ought to be rendered. Nature demands it. 
Providence requires it. Redemption claims it. It will 
throw its power into the heart of every faculty, ability, 
energy, and give the principle of order, beauty, and har- 
mony thereto. 

" When will men take up the various isms in the Chris- 
tian church and judge them by the difference of principle 
which is at the root of them, — which really distinguishes 
them ? It will be a happy day for our faith when that is 
done. Men will see that Universalism differs from other 
forms of Christianity, because it starts, not with the suppo- 
sition that man is totally depraved, nor with any other de- 
duction of philosophy, but with the great fact that ' God is 
love/ and interfuses that into everything, as God by his 



UNIVERSALIS!* A SENTIMENT. 199 

love upholds, governs, and directs all things, redeeming all 
the souls he has created." (20) 

UNIVERSALIS!* THE TRUE FAITH. 

"I have no desire to exchange Universalism for any- 
other system of faith. Indeed, I know of no other doctrine 
that has so much evidence in its favor. There is no other 
faith which we can pray for, — no other view of man's 
ultimate destiny that can satisfy the deep yearnings of the 
benevolent soul. 

" Everything in nature confirms us in the belief that good 
must finally triumph over evil. All God's works issue in 
love. If we look abroad upon the fair face of creation we 
see evidences everywhere of God's infinite goodness. The 
sun travelling in the greatness of his strength, dispensing 
light and heat upon all ; the moon, shining in her silver 
brightness, and the stars which garnish the broad canopy 
of heaven, — all speak to us in language too plain to be 
misunderstood, that they were made by a God of love. 

" And if you will ascend some lofty mountain and cast 
your eyes over the diversified scenery that presents itself 
to your view, — the hills that rise in grandeur, the vales 
that stretch in ' pensive quietness,' the ' venerable woods,' 
with their majestic oaks, and even the loneliest flower that 
blooms by the wayside, — you will see displayed the good- 
ness and wisdom of Him who made them all. And then 
when you look at man, the most sublime workmanship of the 
Deity ; when you consider his powers of body and faculties 
of mind ; when you reflect on what he has done and what he 
is capable of doing ; when you take into view his repeated 
prayers and desires for ultimate harmony, his heartfelt 



200 A DENOMINATIONAL OFFERING, 

yearnings for the triumph of good, and his Gospel efforts 
to bring about so desirable a consummation, — you will 
endorse that isolated truth found in the old creed, that the 
' chief end of man is to glorify God and enjoy him forever/ 
" If there be a hope more grand, beautiful, or sublime than 
this, it has never been read to me in history, sung to me in 
poetry, nor whispered by angels in my sweetest dreams ! 
He who sincerely believes this doctrine can die as peace- 
fully, ' as one who wraps the drapery of his couch around 
him, and lies down to pleasant dreams.' " {m) 



PART VI. 

UNITARIANISM AND UNIVERSALISM. 

THE TWO DOCTRINES. 

The compiler has thought that this work would not be 
complete unless some -part of it was devoted to the subject 
now before the reader. The selections are made from a 
large amount of matter on hand, and that only, which, in 
his judgment, is the best adapted to these pages. 

A man may be a Unitarian, and not a Universalist ; or, 
a Universalist, and not a Unitarian. The Universalist 
denomination, however, is Unitarian in its belief of the 
Divine Unity. It has for more than fifty years taken this 
position, and maintained it with argument. The Unitarian 
denomination, however, has not taken the same decided 
stand in relation to the distinctive feature of Universalism. 
But the signs of the present time are encouraging, that 
they will be more definite hereafter, and that, keeping the 
unity of the spirit, they will come into the unity of the 
faith, (c) 

" The difference between Universalists and Unitarians is 
chiefly one of taste; it is not, to any great extent, a differ- 
ence in the matter of principles. We agree so far as we 
affirm principles ; we differ somewhat in the developing of 
these principles into dogmatic form ; we differ very much in 
taste, — in taste, that is, as regards the way of preaching 

201 



202 A DENOMINATIONAL OFFERING. 

these principles. And this matter of taste is a serious one 
It cannot be willed out of sight. It will always assert 
itself, — all the more vehemently, too, if any attempt be 
made to suppress it. And it is for this reason that Uni- 
tarians as such, and Universalists as such, cannot unite. 
They may think they can do so, and make the trial ; but 
experience will soon convince them that there is in this 
matter of taste an irremovable difficulty in the way of 
' fusion.' " <W 

" There is a difference between Unitarianism and Univer- 
salism ; and there is a difference in the mental peculiarities 
of men which fits them for the reception, some of the one 
system, some of the other. It may not be easy to define 
the difference either in doctrines or men ; but it is a fact 
of almost every day's observation that persons not at- 
tracted by the one system, often are by the other, and 
vice versa. These differences, which determine the choice 
in the first place, are, for the most part, sufficient to per- 
petuate it, and to prevent any hearty amalgamation, even 
where mutual interests would seem to dictate it. So, 
probably, the best that can be done is for each to work in 
its own way and under its own banners. If Unitarians 
chose to move in the matter of establishing public worship 
in a new place, let it be done under their proper denomina- 
tional name, without concession to, or compromise with, 
Universalists. If Universalists are disposed to help, as 
they will in many instances, and as they should, let their 
help be accorded as to Unitarians and Unitarianism, with- 
out expectation of anything in their own behalf, beyond 
what is common to both." (28) 



UNITARIANISM AND UNIVERSALIS*!. 203 



UNITARIAN OR UNIVERSALIST. 

" Whenever an attempt is made to settle a Unitarian 
over a Universalist parish, or to get a parish to change its 
denominational relations, the assertion is made that the 
Unitarian and Universalist bodies are essentially the same ; 
that they are one in doctrine, one in spirit, and one in pur- 
pose. This statement we contend is not true ; and our 
position, we believe, the history and present tendencies of 
the two denominations will sustain. 

" The central idea of Unitarianism refers to the method 
of God's existence ; that of Universalism, to human destiny. 
One began its existence as a protest against the received 
opinions of the church in regard to God and the nature of 
Christ ; the other, as a protest against the terrible doctrines 
of the church in regard to the penalties of sin, the nature 
of man, and the final destination of the race. 

" In regard to the unity of God, and what logically fol- 
lows, the Unitarian body has been united ; upon all other 
points of doctrine there has been the greatest diversity of 
opinions. In regard to theories of human destiny, however, 
the theological utterances of this body have been marked 
more by their indefiniteness than their variety. Until within 
the last twenty-five years the great majority of Unitarian 
preachers have preached the doctrine of endless suffering, or 
have been altogether silent upon the subject. The doc- 
trines of annihilation, endless suffering, restoration, and 
what Unitarians sometimes call ' the extreme form of Uni- 
versalism,' have all found advocates in this body ; and to- 
day, despite the advance to a more positive and better faith 
which the majority has made, the Unitarian church cannot 



204 A DENOMINATIONAL OFFERING. 

be considered, as a whole, as positively committed to the 
doctrine of the final recovery of all souls. We question 
whether the writings of members of the Church of England 
cannot show, to-day, as vigorous attacks upon the dogma 
of endless suffering, and as strong arguments in favor of 
the final salvation of the race, as the Unitarian church of 
America. In this regard there is a marked difference be- 
tween English and American Unitarianism. The English 
Unitarians are as decided in their rejection of endless suffer- 
ing as are the Universalists of America in rejecting the 
trinity ; and were the Unitarians of this country as pro- 
nounced upon this subject as their English brethren, the 
assertion that the two bodies are one in belief would be 
more plausible. That there are, and long have been, 
earnest advocates of Universalism among the Unitarians, — 
men whom we should be glad to welcome as laborers in our 
order, — we would by no means deny ; but the fact remains 
the same that the Unitarians as a body are not in full sym- 
pathy with us. 

" If the Unitarians as a body are not committed to our 
views, then it is folly for a church claiming to be Universal- 
ist to change its relations, if it has the least regard for its 
distinctive faith. The minister sent at first may be every- 
thing in doctrine that the most devoted Univeisalist could 
desire ; but his successor may be a destructive radical ; or 
a ' philosopher,' who, from the heights of ' pure reason,' 
dispenses high philosophy to his hungry flock ; and when 
the mourner, thinking of the beatitude, ' Blessed are they 
that mourn, for they shall be comforted,' comes to his 
pastor for consolation, he may be comforted (if there is 
comfort in the thought), by being told that his wayward 
boy, for whom he has wept and prayed, may keep on sin- 



VN1TARIAN1SM AND UNIVERSALIS**. 205 

ning in the spirit world until individuality is extinct, — 
until he becomes a monad, — 'not a person, but a thing.' 
Is it for this scheme of possible annihilation that some 
among us are willing to exchange our faith, — a faith that 
recognizes no possibility of failure in the divine plan of 
redemption, but believes in the infinite power as well as the 
infinite love of God ; a faith that ' believeth all things and 
hopeth all things ; ' a faith that has strengthened so many 
souls to work for man and seek to do God's will ; a faith 
that has been so potent in giving consolation to the 
mourner ; binding up so many broken hearts, known only 
to God and heaven ? We would by no means assert that a 
belief in the salvation of the race is alone sufficient ; but 
we would affirm that our theory of human destiny is the 
highest possible, and that rightly presented with the doc- 
trines which logically follow, it is the best and truest inter- 
pretation of Christianity which we know, and, we believe, 
the highest that can be conceived. And our distinctive 
doctrine is too precious, and too powerful as a rallying 
point for Christian effort, to be lost in any union with 
those hostile or indifferent to our ideas. 

" Let it be understood that we are speaking of union, and 
not of fellowship. That there might be a broader fellow- 
ship between the two denominations ; that mutual criticism 
might be more lenient, and mutual appreciation more gen- 
erous ; that we might imitate each other's excellences as 
well as avoid each other's faults, is our most earnest wish. 
But fellowship is one thing, and union is a far different 
thing ; and it is a firm conviction with us, which recent 
thought and observation have only strengthened, that any 
attempt at union would be suicidal, on our part at least. 
That the two bodies are not a unit in doctrine must, it 



206 A DENOMINATIONAL OFFERING. 

seems to us, be admitted ; and it is equally evident to us 
that the methods and spirit of the two are different." (M1) 

UN1TARIANISM AND UNIVERSALIS*!. 

" Unitarianism and Universalism are both branches on 
the one tree of liberal Christianity. Unitarianism was 
more the child of the head, and Universalism more the child 
of the heart. One sprang up among scholars, learned men, 
and the aristocratic classes of society. The other was the 
offspring of the people at large, and was deeply rooted in 
the democratic elements of the community. When Chan- 
ning was addressing a few hundreds of the elite of Boston, 
and other cities, Ballou was making the circuit of Maine, 
New Hampshire, Vermont, and other States, and preaching 
far and wide to many thousands of farmers and mechanics 
the doctrine of universal salvation. Unitarianism was 
timid, fastidious, cautious, prudent, deprecatory ; Univer- 
salism was bold, combative, presumptuous, aggressive. 
One plied reason more ; the other stormed the heart. One 
wielded the logic of learning, criticism, and history; the 
other laid direct siege to the common moral sentiments of 
all men. The impulse of their origin is felt to the present 
day, and the characteristics of forty years ago stand out 
distinctly now in the respective churches. Both, we be- 
lieve, have serious defects ; but both, we just as firmly 
believe, are destined to be mighty instruments in the hand 
of Providence, and the working of the Holy Spirit of God, 
to upbuild a new and better church, the church of the New 
World. 

"The special stress of Unitarianism was against the 
trinity, while the special stress of Universalism was 



VN1TARIANISM AND UNIVERSALIS!*. 207 

against Calvinism. The former insisted that God was one, 
— a great truth ; the other that God was love, — an even 
greater truth. The Unitarians cleared up the intellectual 
conceptions of the divinity, which had been darkened by 
clouds of Pagan and Platonic philosophy. Universalism 
substituted a smile for a frown on the face of the Almighty 
Father. We cannot abide now by all that either party did 
in its childhood. Biblical researches, the march of science, 
the culture and philosophy of language, the greater activity 
of the mind and the developments of the philanthropic age, 
have broadened and rectified the moral and intellectual 
lookout and perspective, we humbly trust, of both parties. 
Unitarians have learned to be more courageous, and have 
imbibed something of the restoration, from the Universal- 
ists ; while the Universalists, perhaps, have learned to be 
more reverent, and have caught something from the great 
lesson of retribution. And now, to both, the simple word 
seems to be, Onward, Onward. 

" We do not propose amalgamation. They can maintain 
public worship together, where both are small. They can 
exchange more freely. We can learn much from the great 
heart of the Universalist democracy, which beats high and 
beats warm for such a faith of God, Christ, and the future 
life as will not outrage and shock the moral sentiments of 
mankind. And from the careful learning and the earnest 
humanitarian view of religion taught by the Unitarian 
divines, our liberal brethren can and have derived much 
benefit. Head and heart ought to work together, — philoso- 
phy and republicanism. One is engaged in building one 
end, and the other another, of the same great future tem- 
ple ; and if they will both eye closely the divine Master's 
plan, and work accordingly, they will find at last that their 



208 A DENOMINATIONAL OFFERING, 

several building wonderfully agrees in one glorious church 
of Jesus Christ." <*> 

UNITARIAN TESTIMONY. 

" A writer in the ( Christian Register ' has a communica- 
tion under the head of ' Visits among other Churches/ in 
which the writer gives an account of his visit to a Univer- 
salist church ; the reason why he went there ; the impres- 
sion he has of Universalists ; the particulars wherein he 
thinks we are ahead of Unitarians, giving evidence of a 
very liberal spirit, and throwing out most excellent sugges- 
tions. We know not what city or Universalist church is 
referred to ; but we know that the communication is worth 
transferring to the columns of ' The Universalist ' : — 

" 'Mr. Editor: — I told you, in my last, that I pur- 
posed a series of visits to the other churches of this busy 
city, Sunday afternoons, when our own is closed. 

" 'My first outside visit was to the Universalist church. 
The edifice is of a goodly size, with a congregation and 
parish twice or thrice larger than our own, though the latter 
has some years the start. The music and singing are not 
striking. The preacher is a most admirable man, making 
practical, in life and sermons, the largest social and relig- 
ious thought of the age. He is a worker in the parish and 
city, and often is summoned to do denominational work 
elsewhere. Yet he is not a brilliant preacher. How, then, 
can the superior growth of this parish be accounted for ? 

" ' With doctrines identical with the rising school of Uni- 
versalism, with better education, and as able men and 
books and papers, why is Unitarianism behind in the 
denominational race ? Why do Universalists the principal 
liberal missionary work ? So I queried, sitting there, and 



UNITARIANISM AND UNIVERSALISM. 209 

listening to a sermon on the " Spirit of the Age" as espe- 
cially humanitarian. 

" ' 1. Universalism is more popular than Unitarianism, 
because it presents a distinct and welcome idea in its 
name. When reason picks a long time at the gordian 
knot, as witness Dr. Hedge's grand chapters on " Immor- 
tality " and " Penal Theology " in his new book, the name 
" Universalist " cuts the knot. Declaring the truth, it 
leaves its proof in reason and Bible to be developed at 
leisure. As a church, we present no such handle, unless 
negative disbelief in the trinity be that handle. In the trinity 
question, head rather than heart is interested ; whereas 
universal salvation, for children and self, appeals to the 
best human affections and desires. Unitarianism presents 
no system, but (eclectic) emphasizes the advanced thought 
of all sects, — the birthright church of the Catholic, the 
solemn worship of the Ritualistic, the progress of the 
Liberal, the invisible presence of the Swedenborgian. Few 
minds are interested in all these. Men with one idea flock 
to their special standard. 

" ' 2. Universalism presents the advanced truth in a 
popular way, seldom shooting over the people's heads, 
sometimes under. Result : more souls are hit. To pry up 
a rock, you put the lever beneath. It is not easy to prevent 
eclectic thought thus. 

" ' 3. Universalism has the advantage of being independ- 
ent. Our churches are trammelled by being erected on old, 
Calvinistic foundations. The new wine is flattened by the 
old bottles. Witness our recent protest against the usurpa- 
tion of the Congregational name ; which, though necessary 
and right, has the show of trying to take shelter beneath 
the Calvinistic wing. With rare exceptions, our most pros- 



210 A DENOMINATIONAL OFFERING. 

perous churches and live pastors are building on the inde- 
pendent foundations. Universalisra contends with no such 
home lethargy. She was not the boy, pampered with 
church funds and belongings already provided, but had her 
way to win. She never supposed the Orthodox churches 
would, in a little time, drift into her net. She knew she 
must fish for herself, and she has. 

" ' 4. Universalism (and this is a corollary to the preced- 
ing points) hesitates not to use any righteous implement 
that comes to hand whereby she may attract and broaden 
the popular thought. That the method is novel or Orthodox 
is no objection, so the thing is Christian. 

u ' 5. Universalism has long been organizing. One 
symptom : our parish takes a solitary " Register " and a 
few other religious papers ; a pile of " Universalists " are 
taken into that parish.' " 

" Rev. James Freeman Clarke, in a sermon on ' The 
Positive Doctrines of Liberal Christianity/ recently delivered 
in Hollis Street Church, Boston (formerly Starr King's), 
stated, as reported in the ' Inquirer,' that the two leading 
doctrines of liberal Christianity are, first, the worth of 
man, and, second, the unchanging love of God for every 
human soul. The former he represented as distinctly a 
Unitarian idea as advocated by Channing ; and the latter as 
belonging especially to the Universalist faith, as the follow 
ing extracts from the report will show : — 

" ' Of the positive doctrines of liberal Christianity, the 
first is, The Worth of Man, as a being endowed with the 
elements of real life and progress, as having evil, to be 
sure, but good also. This idea was the central one of Dr. 
Channing, not that he discovered it, but being the most 
open soul of his generation, and therefore capable of the 



UNITARIANISM AND UNIVERSALIS*!* 211 

fullest inspiration of love and truth, God filled him with the 
profound conviction of this great truth. As an illustration 
of the earlier Orthodox estimate of man, the preacher quoted 
from President Edwards' sermon on eternal damnation, in 
which the saints in glory are distinctly represented as 
deriving an enhanced joy and happiness by observing the 
hopeless condition of torment of the damned in hell ; con- 
trasting it with Jesus' story of the rich man, who lifted up 
his eyes in torment, and desired that Lazarus might be sent 
to warn his brethren. The impenitent and condemned 
sinner of Christ is better than the beatified saint of 
Edwards. 

" * The second positive doctrine named is, " The Eternal 
and Immutable Love of God to every Soul." This truth, as 
a special article of faith, is to be attributed to the Univer- 
salists. Orthodoxy admitted, as the parable of the Prodigal 
Son illustrated, God's love to men in this world, but re- 
stricted it to the threescore and ten years of man's mortal 
life. Universalism declared that no child of God is ever 
orphaned, can ever lose his Father. Universalism is the 
democracy of Christianity.' 

" We are willing that the difference between the Unita- 
rian and Universalist faith should stand and be known as 
here defined. Both include these two ideas, — the worth 
of man and the unchanging love and goodness of God. 
The difference, according to this sermon, is in the order in 
which they stand. Unitarians put the worth of man as 
first in the order of their belief, — it was ' the central idea 
of Channing ; ' while Universalists regard as first, the 
character of God, as both the source of all that is good in 
man, and the foundation on which alone they build their 
theological system. They think the worth of man is but a 



212 A DENOMINATIONAL OFFERING. 

legitimate inference from the goodness of God. If God is 
good, then all his works, including man, must be good ; and 
under his government evil must be overcome with good, and 
the destiny of man must be a blessed one. But all depends 
upon, all grows out from, the unchanging wisdom, good- 
ness, and love of God, which are, and alone can be, the foun- 
dation of our faith in this glorious consummation." 

# 

APPROXIMATION TO UNITARIANISM. 

As long ago as 1845, when the "Christian Register" 
was under the editorial charge of Rev. Mr. Upham, he 
wrote an article under the above caption, wherein he stated 
that the Universalists were fast approaching towards Uni- 
tarianism, or making rapid advances in that direction. 

That we may do full justice to this point, we shall give 
the following from one of our best and strongest writers : — 

" Let the following facts be considered, and it will appear 
in what direction the approximation proceeds. 

" 1. As far as the doctrine of the divine unity is con- 
cerned, it was distinctly maintained by Universalists a 
quarter of a century before New England Unitarianism was 
known to the American public. It will not, therefore, be 
pretended that we have made any advances in relation to 
this particular. 

' " 2. The doctrine of vicarious atonement, with all its con- 
comitants, was rejected by Universalists long before the 
existence of a Unitarian society, as such, on the continent. 
Here, then, we have made no advances towards Unita- 
rianism. 

" 3. The doctrine of the innate and total moral depravity 
of man was also rejected by Universalists, many years be- 



UNITARIANISM AND UNIVERSALISM. 213 

fore Unitarianism had a name among the sects of our coun- 
try. We have not, therefore, approached them so far as 
this item is concerned. 

" 4. Universalists have steadily maintained and publicly 
vindicated the proper paternity of God, much longer than 
Unitarianism has had a separate existence among us. 
Hence, we have certainly learned nothing from them on 
this subject. 

" 5. On the score of vital piety and practical morality, 
while neither sect has anything to boast of, it is presumed 
that Unitarians will not claim that we have acquired any- 
thing at their hands. But in personal zeal and manly 
fidelity to truth under all circumstances of praise or blame, 
all the world will admit that we are far enough from mak- 
ing any approaches to Unitarians. 

" 6. In our endeavors to elevate the character of our 
ministry by a better theological education, we are no more 
approaching the Unitarians, in the essentials of the doctrine 
and sentiment, than we are the Catholics or Presbyterians. 
And it will not be supposed that we have any special sympa- 
thies for either of those denominations. With these facts 
before us, — and they will apply to every distinguishing 
doctrine and sentiment of the two parties, — where is the 
evidence that Universalists are rapidly advancing towards 
Unitarianism? There is no such evidence, and its asser- 
tion is alike absurd and ridiculous." (36) 

If the compiler may be allowed to add a word here, he 
would remark, that there is nothing peculiar to the Unita- 
rians, so far as any positive sentiment is concerned, that is 
not, that has not been our sentiment, in some form, and at 
some period of our existence. While the Unitarians derive 
their name from their views of Christ, and his relation to 



214 A DENOMINATIONAL OFFERING. 

God, we derive ours from our belief touching the final dis- 
posal of the human family. Which of the two is of the 
greatest importance, as a doctrine or dogmatism, we leave 
an intelligent public to decide. We only contend for the 
truth of God ; that to which Jesus bore witness, and for 
which he gave up his life, that he might draw all men to 
himself, and reconcile them to the -Everlasting Father, that 
God may be all in all. (c) 

THE UN1VERSALIST DENOMINATION. 

" We improve this opportunity to say a few words 
respecting the Universalist body and faith. Universalism 
commenced as a protest against the unchristian, inhuman 
dogma of endless torment, about three-fourths of a century 
ago. It was resisted with an opposition intense, bitter, 
and in some instances malignant. All that ecclesiastical 
prestige, prejudice, bigotry, and misrepresentation could do 
to crush the new infidelity, was done with alacrity and 
determination. To be an avowed Universalist, in those 
early days, cost almost as much as life was worth. Still, 
the new idea found numerous believers and able advocates. 
It conquered ecclesiastical foothold, then a province, and 
finally a recognition as one of the ecclesiastical powers of 
the land. It has formed upwards of a thousand ministers, 
many of them able, scholarly, devoted men. Two colleges 
and a theological institute have been established, to fur- 
nish a liberal education to young men, and train them for 
the service of the church. The number of Universalists in 
America has been variously estimated at from five hundred 
thousand to two millions. Were all who believe in the 
final holiness and happiness of every soul, without regard 



UNITAR1ANISM AND UNIVERSALISM. 215 

to the ecclesiastical connections, counted in the list, un- 
doubtedly the larger number would approach nearest to the 
truth. 

" Universalism was more than a negation at the outset. 
Its emphatic denial of endless torment was the rebound of 
its positive affirmation of the recovery of all souls. Its 
first preaching had the ring of a complete, pronounced 
faith. Still, in the outset, Universalism was a one-ideaism. 
All successful, social, and moral movements originate in 
some one idea. One idea gives the needed point to the 
wedge which is to cleave off errors and abuses. One idea 
makes a more compact, persistent union than is possible 
with more. . One idea carries a whole system with it by 
logical necessity. Plant one acorn, and the whole, oak 
comes. The one idea of Universalism was driven home 
with a mallet of proof-texts, swung by stalwart minds; 
other ideas followed as it opened the way. 

"The first work of Universalists was polemical. They 
represented the church militant. This stage of Universal- 
ism found its ablest embodiment in Rev. Hosea Ballou. 
John Murray entered the field a short time before his dis- 
tinguished cotemporary, and was, undoubtedly, superior to 
him in many respects. But Mr. Ballou possessed that 
peculiar combination of qualities which fitted him for the 
pioneer and organizing work he was called to do. A man 
of strong sense, keen perception, remarkable tact and 
sagacity, iron energy of will, a faith which approached to 
vision, and a spirit earnest, dogmatic, and polemical, he 
incarnated the reaction of the Christian consciousness 
against the cruelty of the Calvinist creed. He fought a 
good fight. We know of no man since Luther who has 
struggled in behalf of a religious faith against such tremen- 



216 A DENOMINATIONAL OFFERING. 

dous opposition, so earnestly and devotedly as Mr. Ballou. 
At the close of a long life, he could look back with grateful 
satisfaction upon the efforts and results of threescore years 
of service. He rocked the cradle of Universalism ; he 
beheld its maturity. The Universalist denomination is the 
child of Hosea Ballou." » 

" The proceedings of the National Convention of Uni- 
versalists, for 1869, afford good evidence of the drift of 
this denomination of liberal Christians. As Universalism 
has its orgin in an intense perception of the love of God, 
it takes hold of the sentiments, and, therefore, its advo- 
cates are fused together by a common fervor. Moreover, 
the members of this body belong to that class which Mr. 
Lincoln so happily characterized as plain people ; they 
more readily unite than those of the more cultivated 
classes. Besides, the early Universalist preachers rested 
their faith on passages of Scripture. These they used in 
their controversies with great force and ingenuity. Hence, 
they have always viewed the Bible with special regard. 
In all this they are in striking contrast with the Unitarians. 
The latter, at first, belonged to the cultivated classes, and 
Unitarianism was pre-eminently an intellectual movement. 
From the first it has been sharply critical, and has given 
birth to an intense individualism. It was pre-eminently a 
movement in favor of free thought. Hence, in several re- 
spects, the Unitarian body presents many features entirely 
different from those which mark the Universalists. The 
latter can be more readily combined into a sect, and be 
crystallized into an ecclesiasticism. The proceedings at 
Buffalo show that the leaders are at work building up a 
distinct denomination. They impose certain intellectual 
limits. They will not tolerate a loose adherence to Chris- 



UNITARIANISM AND UNIVERSALIS*!. 217 

tianity, but insist that both ministers and people shall have 
a distinctive and authoritative Christian faith. Radicalism 
and rationalism find little favor for them. There is also an 
evident yearning among them to be in the common current 
of Christendom. They have more sympathy with liberal 
Orthodoxy or Methodism than with extreme liberalism. 
Drs. Miner and Sawyer fight the battles of the supernatural- 
ists with a fierceness and courage equal to Dr. Gilbert Haven 
or Dr. Hodge. The chief interest in the recent National 
Convention centred in efforts for church and denomina- 
tional organization, and for awakening a deeper personal 
religion. 

" Besides this, as a denomination, the Universalists are 
giving more attention to the organization of schools and 
colleges. In this they are wise. Any body of Christians 
who hope to take a leading position, and make a powerful 
impression on the age, must have for its prominent guides 
men of scholarship and thought. To ignore intellectual 
training is to commit suicide. The Universalists are not 
going to do so foolish a thing as this. They propose to 
advance. 

"As a whole, our friends have reason to be satisfied 
with their convention. The spirit which prevailed, judg- 
ing from the reports, was such as to give them encourage- 
ment for the future. They have a large faith and expecta- 
tion that their ideas will ultimately everywhere prevail, 
and it is this animating forecast which prompts them to ar. 
intenser zeal." (U6) 



218 A DENOMINATIONAL OFFERING. 



UNIVERSALISM MORE THAN UNITARIANISM. 

" All that Unitarianism has of clear and definite teaching 
respecting God, Christ, duty, and destiny, is embodied in 
Universalism. It is continually preached from our pulpits, 
and it is because of this that Dr. Channing's works find so 
ready an entrance to our homes and libraries. But Uni- 
versalism is more than Unitarianism. It is like the Missis- 
sippi in contrast with the Missouri, receiving the tribute 
that is poured in by the richness of Unitarian labors in 
morals and religion, and flowing on far beyond the end of 
their grandest reach. 

" Speaking more specifically, there are two grand points 
of distinction and difference between Unitarians and Uni- 
versalists, so far as religious opinions are concerned. 
These points are, 

" First. The Universalist does not believe in a moral 
agency that can make uncertain the divine purpose, but 
recognizes all moral freedom in man to be under the con- 
trol of the sovereignty of God. But the Unitarian says, 
' Our high notions of the liberty of the human will make 
it almost impossible for us to look forward to a universal 
restoration to holiness, except as a contingency.' [' Chris- 
tian Examiner,' vol. viii., p. 261.] This writer adds the 
just remark : ' But the doctrine which allows us to hope 
a universal restoration to holiness as a bare contingency, 
is not Universalism.' Here, then, is a striking point of 
difference. It should be seriously pondered, for here is 
presented all the difference that lies between what is abso- 
lutely certain in the nature and fixed order of things, and 
that which is entirely a contingent matter, as uncertain as 



VNITAR1ANISM AND UNIVERSALIS*!. 219 

the fluctuations of the thoughts and feelings of man. 
Christ was promised, and came to bring a remedy for a 
universal disease ; and all the glory of the prophecies, and 
his own declarations, and the preaching of his apostles, 
must be shadowed and darkened, if we do not admit the 
certainty of, and the final efficacy of, the means and in- 
strumentalities to make man whole, — to redeem the entire 
race from all sin. To exalt the freedom of the will above 
the sovereignty of God is to make uncertain every proph- 
ecy, and to rob the providence of God of its peculiar glory. 
It strikes out of view the overruling power, wisdom, and 
goodness of God, and makes all results which are intimated 
or plainly prophesied in the Scriptures, uncertain of fulfil- 
ment. 

" Universalists believe in moral freedom ; but they also 
believe in its limit by the creating love that gave it, and, 
therefore, as they behold the moral evils which are in the 
world, they have no hesitancy in deciding that these evils 
do not belong to the permanent nature of things. The 
idea that the freedom of the human will is so independent 
as to make uncertain the purposed final result of the divine 
government is, to Universalists, absurd. Evil came into 
the world through the freedom of the will ; this freedom of 
the will was a part of the economy of God ; the expulsion 
of evil from the world is the great theme of revelation, the 
burden of humanity's prayer and groan for ages ; the 
Redeemer was promised, and came to ' take away the sin of 
the world ; ' and the only question is, whether the declara- 
tions connected with the efficacy of the Saviour's work are 
to be received only as rhetorical flourishes of exaggerated 
language, or the utterance of the real purpose, the absolute 
end, which God has designed to accomplish by the mission 



220 A DENOMINATIONAL OFFERING. 

of Christ. It was a perfectly voluntary act on the part of 
the Creator to call man into being ; the gift of moral free- 
dom bestowed on man was given with full knowledge of 
all the ultimate consequences ; and how can the goodness 
of the divine government be vindicated on any other 
hypothesis than the absolutely certain triumph of good 
over evil, truth over error? To say that we can anticipate 
a final restoration ( only as a bare contingency/ because of 
c the freedom of the human will,' is to leave the mind in 
doubt as to the real wisdom and goodness of God in be- 
stowing that freedom, and we are left to cry, c Who will 
show us any good ? Lord, lift up the light of thy counte- 
nance upon us ! ' Let us see, in the ultimate results to 
which all things tend, the absolute goodness of all thy creat- 
ing power and wisdom. Universalism presents such results. 
The glorious truth is, that God hath designed and will 
secure the ultimate perfection of all mankind ; and the 
evidence of this design is the same as that by which the 
attributes of the Deity are ascertained. The perfection of 
a law is, that it includes all possible contingencies, and 
ensures the result desired. 

u The second point of difference and distinction between 
Unitarians and Universalists, coming from another class of 
minds among Unitarians, is, that though a restoration may 
be anticipated by the teachings of right reason and philoso- 
phy, and may be found hinted at in the Scriptures, yet, 
says the Unitarian, we by no means look upon it as the 
distinguishing feature of the Gospel, and do not think it 
should be made prominent in the teachings of the pulpit. 
This, of course, is not Universalism, because Universalism 
is the embodiment of a definite truth, clearly vindicated by 
reason, and plainly revealed, not merely hinted at, in the 



UNITARIAN1SM AND UNIVERSALISM. 221 

Scriptures ; and this truth is recognized as the distinguish- 
ing feature of the Gospel, and should be made prominent 
in the teachings of the pulpit. Hence the formation of a 
distinct denomination of Christians, based on the recogni- 
tion of universal salvation as the Bible doctrine, and to be 
kept distinctly prominent in the preaching of doctrines and 
duties, principles and their relations. 

"These points are deemed of great importance. We 
open the Bible, and see that, before sentence on the first sin 
was pronounced, the promise of a Redeemer was given, 
that, in the light of the love made manifest in that promise, 
the punishment might be correctly understood." (20) 

THE THEOLOGY OF UNITARIANISM. 

"The success of any system of religious truth, based 
upon the authority of Scripture, depends greatly on the 
harmony and just proportions of the facts presented. 
Nothing is more fatal to the success of Gospel truth than 
narrow and distorted views of doctrine, each standing 
towards another in a belligerent attitude. The majesty and 
greatness of Universalism need no apology for its promul-' 
gation. It speaks with an accuracy, fulness, and convic- 
tion not found in any other system. A rich, opportune, 
robust thought, with a dozen abortions clinging to it, is in- 
evitably impeded in its work, and cannot move freely and 
boldly to the desired result. 

" The truths, arguments, appeals, and proofs of Univer- 
salism are consistent, attractive, stirring, pungent, vigor- 
ous, and fitting ; and full of authority and power. Its 
principles touch chords, which reach in their vibrations to 
other worlds and unending ages. Though it speaks 



222 A DENOMINATIONAL OFFERING. 

sharply, and comes roughly across men's hearts, and in- 
serts pangs which are keen as the probings of the surgeon's 
knife, whilst they refuse to walk in the highway of right- 
eousness, which God has opened in the Gospel, it, never- 
theless, points to the redemption and ultimate salvation of 
all men from sin and death, as the inextinguishable pur- 
pose of the Infinite Father. 

" Universalism has not reached its present and wide- 
spreading power and influence, by the broad, plain, eas}' 
road of man-pleasing popularity, but by the old-fashioned, 
narrow path, ascending ruggedly, where toil hardens the 
tendons of the soul,, and rocks and roots resist upward 
progress. In this respect it differs essentially from Uni- 
tarianism. Unitarianism has its seats of learning, culture, 
and wealth, and original and massive thinkers ; but it is 
not outspoken enough for the masses. Sometimes it lifts 
the soul to the transfiguring mount, where the enlightened 
vision reaches to the grand interests and the glorified ob- 
jects of unseen worlds ; anon, it tells us that its ' many 
mansions ' are not for all. 

"It is a fact that ' The Theology of Unitarianism,' with 
its cogent and eloquent discourses, and the most polished 
and elaborate paragraphs that have gone forth from 
human lips on the subject of sin and holiness, and life 
and death, refuses to discuss the thrilling and momentous 
themes of a future life. Here it is at fault, with numerous 
contradictions and anomalies. The best writers and ablest 
preachers of Unitarianism are vague and indefinite about 
the state and condition of souls hereafter, frequently taking 
ground for the ' endless retribution of the wicked ' and the 
1 eternal salvation of all men ' in the same essay and ser- 
mon. Some of their writers exhibit strong acumen, j dined 



UNITARIANISM AND UNIVERSALISM. 223 

to great power of feeling, and would be very strong men 
if they would vivify their logic by burning appeals to 
Scripture." (96) 

UNITARIANISM IN ENGLAND. 

" This doctrine is more like Universalism in America ; 
it is nearly the same, whether viewed as a whole or consid- 
ered in its parts. As a whole, Unitarians reject the trin- 
ity, original sin, total depravity, vicarious atonement, 
special grace, endless misery, and the correlative doctrines. 
They teach the unity of God, the divine paternity, individ- 
ual accountability, the adequate punishment for sin, uni- 
versal redemption by Jesus Christ, and the final salvation 
of all men from sin and misery. Considered as individuals, 
they differ as we do on some points of doctrine, — the in- 
spiration and authority of Scripture, the precise character 
of Jesus, the time and manner of the ultimate salvation of 
the race, etc., etc. But these shades of opinion produce no 
alienation of feeling. They hold to the largest liberty, 
and reject none from their fellowship so long as faith in 
Jesus Christ and the authenticity of revelation remains. 

"Unlike the generality of American Unitarians, they 
are frank, bold, and explicit in the avowal of their disbe- 
lief in endless misery, and equally open and positive in 
asserting faith in the salvation of all men. We were able 
to hear of no exceptions to this remark ; and we conversed 
with many, both of the clergy and the laity. Many of 
them expressed their surprise that two denominations, so 
similar as Universalists and Unitarians in this country, 
should still maintain separate organizations ; that no at- 
tempts should be made to amalgamate the two into one 
large and flourishing sect of liberal Christians, whose 



224 A DENOMINATIONAL OFFERING. 

united influence would be far more favorable to the exten- 
sion of knowledge at home and abroad. They professed 
an equal love for both sects ; but some of them were very 
plain in the expression of their opinion that they thought 
us more judicious and manly in the utterance of our real 
opinions than the Unitarians were, who hesitate upon the 
subject. One of their most distinguished preachers re- 
marked that he was able to draw the most forcible argu- 
ments in favor of a pure and perfect moral life, and to 
present the strongest motives to it from the salvation of 
all men ; for every one, who had the hope in him, would 
purify himself as he expected to be pure. ' Indeed/ said 
he, « I should not know how to preach and enforce morality 
without it/ 

" Hence, to know what the character and condition of 
Universalism in Great Britain is, we must study the statis- 
tics of Unitarianism, adding the different shades of belief, 
before described, and searching out still another class of 
minds scattered among the various denominations. . . . 

" Unitarians are not very numerous ; but they form a 
denomination respectable for character and numbers, com- 
pared with other dissenters." (18) 

In an article under the head of "Universalism in 
England" in the "General Review" of the " Universalist 
Quarterly " for April, 1868, the editor remarks : — 

" In noticing a pamphlet which has had a circulation of 
twenty thousand copies in England, and which bears this 
title, ' What is Unitarianism?' an English Unitarian jour- 
nal has the following remarks, which we commend to the 
consideration of such of our own communion as think the 
time for doctrinal preaching has gone by. 

" ' There are some amongst us who make it their practice 



UNITARIANISM AND UNIVERSALISM. 225 

to inveigh continually against what they call u doctrinal 
preaching," and who tell us the time has come to " let Ortho- 
doxy alone." We are far from being able to agree with 
them. To us it appears that there is still great necessity 
for showing how sadly " the glorious Gospel of Christ " is 
misrepresented in the forms in which it is commonly exhib- 
ited, and for exerting ourselves to make it known in some- 
thing like its original simplicity and victorious reasonable- 
ness and beauty. And we are persuaded that if those to 
whom we have referred were obliged, as we are, to look 
week by week into the class of religious publications which 
largely circulate among the people, and see the kind of 
views which are there set before them, their present feeling 
would be greatly modified. And still more, we are con- 
vinced, would the friends whom we have in mind be led to 
change their tone, if they mingled more freely with the less 
educated members of the religious community, and became 
fully alive to the monstrous perversions of Christianity 
which they are brought by threats of eternal damnation to 
receive, and which burden their lives with a constant load 
of fear. They could then scarcely help acknowledging that 
a solemn responsibility is upon us to see that the great 
trust which has been confided to us takes no injury through 
our lukewarmness and indifference, and feeling that we ought 
to be ready to " contend earnestly for " what we believe to 
have been u the faith once delivered to the saints." ' " (5) 

UNITARIANS GROWING MORE LIBERAL, 

The compiler was introduced to a popular Unitarian 
clergyman, in the month of August, 1870, and, after a brief 
conversation, the subject of Universalism came up, our 
15 



226 A DENOMINATIONAL OFFERING. 

differences of opinion, etc. ; and in the course of his re- 
marks, he was frank to confess that his denomination was 
advancing towards Universalism. It is truly so ; and we 
can say there is room for all who will come into our fold. 

This conversation led to the following selection, and though 
written years ago, it speaks the truth to-day. It is taken 
from an able article on the signs of the times, (c) 

" In addition to these evidences of a mighty revolution 
which is in progress among the more rigid and exclusive 
religious bodies of the land, we find also cheering indica- 
tions of progress among the more liberal sects. The Uni- 
tarian denomination has, within a few years past, been 
growing more liberal and definite in its belief in regard to 
the question of human destiny. There was a time when 
our Unitarian friends were not alwaj^s clear and decided in 
the statement of their opinion respecting the final condi- 
tion of the race. They left this, as we conceive, important 
matter utterly in obscurity and doubt, and did not hesi- 
tate to speak of it as a question of very little consequence. 
But we are happy to record the fact that of late they have 
changed their course of action and policy in relation to 
this question. We are happy to state here to-day that this 
intelligent and influential body of Christians, one of the 
main wings in the army of liberal Christianity, do not 
hesitate to avow their convictions of the truth of the final 
salvation of the whole human family. And when we say 
this, we do not mean there are not exceptions to this gen- 
eral statement. There are a few among them who still be- 
lieve in the doctrine of endless punishment, and others in 
the idea that the wicked will be annihilated. But the 
great majority, nineteen twentieths of the clergymen and 
laity of this body, will acknowledge, either publicly or pri- 



UNITARIAN1SM AND UNIVERSAL! SM. 227 

vately, their belief in that crowning idea which distin- 
guishes us as a class of Christians, — the universal holiness 
and happiness of mankind. The current of public opin- 
ion has drifted them, as it has others, in this direction. 
And we welcome them to the joys and the hopes which 
such a faith imparts. We invite them also to the labors 
and responsibilities which an open profession of it neces- 
sarily imposes. So far as they are faithful and decided in 
their adherence to this great truth, and unshrinking in 
their avowal of it before the world, they will find us ready 
to sympathize and co-operate with them in every Christian 
work. 

" The * Christian Inquirer/ the Unitarian paper of New 
York, represents that class of Unitarians who are frank 
and unequivocal in their advocacy of a world's redemption. 
And we can ask for no stronger or bolder declarations of 
belief in this doctrine than have appeared in the columns 
of this paper during the last two years. "We can ask for 
no clearer or more decided statement of the doctrines and 
principles of Universalism. Allow me to copy a portion 
of one article, among the many, which it has lately put 
forth on this subject. And we ask your careful attention 
to it, not only for the reason of its noble sentiments, but 
also as showing the advancement which this denomination 
has made in the right direction within the last few years : — 

" ' Can the church of Christ really become universal, un- 
til it believes in universal grace, honors God as a universal 
Father, and Jesus as a universal Saviour, and man as an 
heir, sooner or later, of universal salvation? What gives 
power to Christianity is, in good part, the ideas of Chris- 
tianity; and when those ideas are shorn and trimmed to 
the pattern of man's narrowness and exclusiveness, they 



228 A DENOMINATIONAL OFFERING. 

are palsied. Many are driven from sympathy and co-oper- 
ation with the church altogether, because it is not broad 
enough and generous enough to meet the aspirations of 
free souls. Read in the dialect of a sect, the New Testa- 
ment itself becomes the prison of the soul, from which it 
pants to be set free ; but read in its own free and charitable 
tone, it breaks every chain of the mind, and emancipates 
the world from all its oppressions and hindrances, — appe- 
tite, passion, pride, worldliness, — and makes every man 
that glorious being, a freeman in the Lord. 

" ' It only remains to speak of the final bar to the ample 
dominion of the Gospel in the denial of its universal sal- 
vation, its universal salvatory, curative, ultimate victory, 
when all shall be in Christ, and Christ all in God, and God 
all in all. To propose a great object, and then break it in 
twain ; to put universal grace in motion, and then arrest 
its march half way ; to move heaven and earth, and be de- 
feated at last, — is the dilemma on which the church hangs 
its creed. It holds that God and Jesus have failed in se- 
curing even the moiety of the race, and that the evil spirit 
runs off with the majority. Hell is more populous than 
heaven. More men are bad than good. Evil is the rule, 
and good the exception. Sin is expected, and holiness is 
unexpected. The whole system, which despairs of God's 
mercy in the first place, only to despair of man's salvation 
in the next place, is a denial of free and impartial grace ; 
it would forbid the rain to fall on any but the just, or his 
sun to shine on any but the good. 

" l Not until the church fills her aged and shrunken veins 
with the wine of this new and more exhilarating faith of 
the universal grace of God, can she hope to convert the 
world. The commission is, " Go ye and preach the Gospel 



VNITARIANISM AND UNIVERSALISM. 229 

to every creature." In Christ Jesus there is neither Greek 
nor Jew, Scythian nor barbarian, bond nor free, male nor 
female. The ordinary distinctions of human society are 
obliterated. The grace of God, the love of the Infinite 
Father of men and angels, is over all, and through all, and 
in us all. 

" ' Welcome to the doctrine that rises above all human 
enclosures, creeds, or conventions, and embraces the whole 
race, for time and for eternity, in the arms of divine 
grace.' 

" These are noble words from a noble and manly heart. 
They have no uncertain or doubtful sound, but the ring of 
the true and genuine Gospel. And we could wish that all 
our Unitarian friends were equally as unqualified and ex- 
plicit in the statement of their belief on the great question 
of human destiny. "We wish they all had the same moral 
courage and honesty in giving expression to those religious 
convictions which they feel in their hearts to be rational 
and true." < 108) 

UNITARIAN-UNIVERSALISM IN EUROPE. 

" w e gi ve the above title to this article, because it is a 
well-known fact that the doctrine of the final redemption 
of all men is almost universally associated with that of the 
one God and Father, both in this country and in Europe. 
It would seem to be the logical sequence of the truth 
respecting the divine character and government, the 
office of Christ, and the nature of true salvation ; though 
in some cases the greater truth asserts itself independently, 
and in spite of the errors with which it is fettered by the 
creed. In England, for example, we have Trinitarianism 



230 A DENOMINATIONAL OFFERING. 

and Universalism united ; as in the case of those believers 
who acknowledge Dr. Thorn, of Liverpool, as their leader 
and expositor, and under whose auspices the London ' Uni- 
versalist ' was issued a few years ago, which was intensely 
anti-Unitarian. So in Germany, Universalism prevails 
largely among those of the evangelical party, so called, 
while on other points of doctrine they are strictly orthodox. 
And in England many have asserted their faith in universal 
reconciliation without having declared themselves in regard 
to Unitarianism. 

"But while the doctrine of universal redemption is held 
in many cases independent of Unitarianism, and in some 
cases where the latter is regarded as heresy, Unitarianism 
is seldom found dissociated from a belief in the ultimate 
triumph of good and the final return of the last wanderer 
to the heavenly fold. And this is equally true of Ameri- 
can and European Unitarianism. The ' Quarterly ' has 
contained many notices of works issued in England, Hol- 
land, Germany, and France, in which the doctrine of end- 
less punishment has been repudiated, and the Scriptural 
argument against it presented with great force. Without 
doubt most of these writers were also Unitarian in their 
views, and with endless punishment rejected its associate 
errors, such as original sin, total depravity, vicarious 
atonement, etc. In England it is well understood that the 
entire body of Unitarians accept the doctrine of final uni- 
versal holiness and consequent happiness ; and this is 
equally true of those in Germany, and probably largely so 
of those in Holland, Hungary, and elsewhere." (5) 



UNITARIANISM AND UNIVERSALIS*!. 231 



" LIBERAL CHRISTIANITY IN AMERICA." 

The following selection is worthy of a place in these 
pages. It was written in view of the position taken by the 
Rev. Dr. Bellows, editor of the " Christian Examiner," the 
Unitarian bi-monthly of New York. The doctor, in answer 
to Prof. Brauch, of Strasburg, pretends to delineate 
" Liberal Christianity in America," to treat of those who 
are liberal in their thought and expression ; but, as on 
other occasions, he does not even recognize the Universal- 
ists in any way, sense, or manner. 

It was for this fault in Dr. Bellows, and to rebuke the 
spirit and tenor of the article, that the writer used his 
pen so faithfully in defence of the truth. It is to the 
point, (c) 

" What are the facts in the case? 

"The first liberal Christian book ever published in 
America was Ballou's ' Atonement,' — a Universalist work. 
The first liberal Christian ministers and organizations in 
America were Universalists. When, under the lead of 
Murray and Ballou, the great liberal agitation was in its 
earliest stages, the bitterest opponents it met were Unita- 
rians, — men who renounced the trinity, but who still re- 
tained other Orthodox errors, — who were in no sense 
liberal. The pioneers of the liberal movement were so 
faithful and so successful that Universalist societies have 
been organized, and Universalist ministers are now ac- 
tively at work, at least, three to every one Unitarian. In 
process of time the Unitarian churches accepted the Uni- 
versalist statements ; but the pioneers, the great army of re- 



232 A DENOMINATIONAL OFFERING. 

formers, have been among those who, while they are 
Unitarian, also glory in the name Universalist. The 
great work of reform has been accomplished by our 
church. 

" Not only was Channing silent on all the chief questions 
that separate the liberal from the sacrificial churches, 
except the trinity, while Ballou was thundering against 
popular errors, but later, when Chapin was uttering his 
grand words, and Williamson and Whittemore and Thayer 
were shelling the bastile of Orthodoxy, Dewey was timidly 
vacillating, and Bellows and Hedge and Greenwood had 
uttered no word in behalf of the great moral truths of a 
truly liberal faith. In fine, the Universalist denomination 
in America was not only the first, and has not only been 
the most constant and influential, but is to-day every way 
more generally distributed, and immensely the larger and 
more powerful body of the two. Outside of Chicago there 
is scarcely a vigorous or even self-sustaining Unitarian 
parish in the north-west, while we have a multitude. 

" Our friends represented by Dr. Bellows lament over 
this. As Rev. Mr. Mayo truly observes, Universalism 
seems natural to the generous people of the great north-west. 
The truth is, this battle has been fought, this ground has 
been gained, mainly by Universalists, with, only here and 
there a volunteer, like A. A. Livermore, and we can 
remember when he was almost the only outspoken preacher 
among our Unitarian brethren whose words were unmistak- 
able on the great subject that more than any other is the 
touchstone and test of liberal Christianity, — man's final 
destiny. And now for a historian of the reserves, who 
stayed behind in the intrenchments until the enemy was in 
full retreat, for him to write a history, not of the reserves 



UNITARIANISM AND UNIVERSALIS!*. 233 

but of the army, and omit all mention of the hazardous 
reconnoissance, the perilous skirmish, nay, the Waterloo 
battles that decided the great contest, and only give the 
story of the sally of the reserves from the rifle-pits, and 
ascribe the victory to them, omitting all mention of the 
heroes and veterans who fought three-fourths of a century 
without them, — this is certainly a strange way of writing 
history. 

" There is in this article absolutely but one line of intima- 
tion that there are any but Unitarians composing the liberal 
Christian army, and that line couples an arrogant assump- 
tion with a sneer of contempt. This is the line : ' Unitari- 
anism (the only scholarly and critical form of liberal Chris- 
tianity in America !) ' After this not a hint is given that 
the tremendous reformation of public opinion, that has taken 
place and is now in progress, is due to any other than the 
Unitarian body. How any observer can fail to see this, 
and, seeing, how such a man as Dr. Bellows dares risk his 
reputation for candor or perception on such a statement as 
he has made in the ' Examiner,' passes comprehension. We 
are amazed as we read. Had he been writing of the Unita- 
rian body we could understand him, — though even then it 
would be ungenerous to ignore the aid of such allies as we 
have been ; but to profess to chronicle the liberal Christian 
movement, and wholly omit all mention of those who began 
it, who have accomplished three-fourths of the work wrought, 
and who contribute to-day three-fourths of its strength, if 
not, as we believe, nine-tenths of it, is a work of which only 
a blind or bigoted partisan should be guilty. 

"We have written these words with pain. We have 
warm affiliations with our Unitarian brethren. We recog- 
nize their claims, and desire to work with them in reform- 



234 A DENOMINATIONAL OFFERING. 

ing public opinion and building up the liberal Christian 
church in America. We will join hands with them any- 
where in a common cause ; but before they can expect thor- 
ough co-operation with them on our part, they must get rid 
of a characteristic tendency to assume the whole of what 
they have only accomplished a little, and to be the whole 
of what they are but a small part. Of this tendency Dr. 
Bellows is a representative man. He illustrates a disposi- 
tion that is general among those whose opinions are like 
ours, but who seem to think that the label Unitarian quali- 
fies them to ignore all others, and to claim with intolerable 
vanity the glory of having wrought all the work, and of 
contributing all the workmen in this great movement of 
building up the church of the future. Secondary in point 
of time, numbers, and influence in the liberal Christian 
movement, it is either lack of candor or lack of knowledge 
of the facts that ascribes to one corps of the army, and that 
corps late on the field and comparatively idle until the tide 
of victory had turned in our favor, the glory of having 
wrought all that has been clone. The Universalist denomi- 
nation has a fee-simple title to an undivided portion of all 
that is denoted by the name liberal Christians, and to all 
that has been wrought by liberal Christianity. It does not 
care to divide the precious heritage, but it will protest that 
one partner, and that one so long silent, and now owning 
but the smaller part, should not continually, as Dr. Bellows 
has done in the ' Christian Examiner,' arrogate exclusive 
ownership. Our Unitarian brethren will do honor to them- 
selves and justice to others by discarding this disagreeable 
disposition." < 139) 



PART VII. 

UNIVERSALISM REASONABLE AND SCRIP- 
TURAL. 

PROOFS OF UNIVERSALISM. 

It will be evident, from the following sections, that we 
build our faith upon reason, nature, and the Word of God, 
■ — upon scientific truths, and the facts in the case ; and, if 
there are seeming difficulties in the way, they are less in 
number than those of any other form of Christianity. 
This work is not intended to present all the minute eviden- 
ces of our doctrine, but, rather, to present what has been 
written upon the various themes herein discussed. 

The proofs of our doctrine are many ; they are found on 
every hand ; for " we cannot go where universal love 
smiles not around," — where the blessings of God have not 
descended upon his children to make them better and 
happier. Our likeness to God, the hopes of the soul, 
and our longing after immortality, — all go to prove that 
we are not mistaken in our views ; that we have the faith 
of the Gospel, and that upon this we may rely with im- 
plicit confidence, for God cannot deceive us, and the means 
are in operation whereby he will draw us to himself, and 
become " all in all ! " (c) 



236 A DENOMINATIONAL OFFERING. 



UNIVERSALIS*! REASONABLE. 

" Come now, and let us reason together," is the voice of 
" the only true God," whose children have been created for 
a high and noble destiny ; and, since there are unreasonable 
theories touching the final destiny of our race, it is but 
right that we should bring forward a few selections where- 
in the subject before us is presented in a reasonable light. 
We are to judge for ourselves, not only what is right, 
but what is the truth? For it is the truth that sets the 
mind free from doubt and unbelief, (c) 

Rev. Dr. Williamson, in his able work entitled, " The 
Philosophy of Universalism," says that the doctrine " has 
in its favor the clearest decisions of sound reason," and 
then adds : — 

"Much has been said upon the subject of the office 
and province of reason in matters of religion, and there are 
two extremes into which the matter has been pushed. The 
first is that which calls upon men blindly and passively to 
submit their reason to authority ; denies the right of pri- 
vate judgment, and claims that men have no business to 
follow reason in the things of religion, and insists that it is 
their duty to believe, without doubt, whatever the church, as 
the oracle of truth, is pleased to teach by authority. The 
second is that which denounces all authority ; makes scepti- 
cism the normal condition of the soul, and faith to be in- 
dulged only so far as it is forced upon us by the decisions 
of our own reason, and culminates in the establishment of 
an intuitional hierarchy, not less infallible than the Pope, 
thus proving that two extremes do meet. The truth is 
probably somewhere between these extremes. There is, in 



UNIVERSALIS*! SCRIPTURAL. 237 

religion, a sphere and a function for authority ; and there 
is also a sphere and a work for reason ; and there is not, 
necessarily, antagonism between the two. Both are legiti- 
mate, and both necessary." (14) 

There is no system of faith that has called to its aid a 
greater amount of reason than that of Universalism. 
Having faith in a divine revelation, we interpret that 
revelation by the aid of reason, and reason can lead man 
to adopt no other theory, as to the final result, when he 
has seen the light of the Gospel, and felt the love of God 
in his own heart. The Gospel is a higher light than rea- 
son ; but if we give to the Gospel an unreasonable inter- 
pretation, it will not become to us the light we need ; and, 
hence, we shall not discover in it the truth of Universal- 
ism. It is when we give an unreasonable construction to 
the revealed word, regardless of the facts in the case, that 
our views of the divine government become unreasonable, 
and, of course, unscriptural. By the light of the Gospel, 
and philosophy, and reason, we are led to discover the 
truth of Universalism, even when we have been educated 
in the popular errors of the church, (c) 

" Universalism is based on an interpretation of Scrip- 
ture, and is, therefore, a Bible doctrine. It accepts the 
Bible as authoritative in matters of faith and practice, 
though it makes use of reason as an aid in determining 
what is truth. One sect makes the church authority ; an- 
other, the creed ; but we, the Bible, as explained by the aid 
of reason and common sense. We think the Bible teaches 
the fatherhood of God, the lordship of Jesus Christ, the 
brotherhood of man, and the final holiness and happiness 
of all. Differences of opinion on minor points, and, in- 
deed, as to the method, means, and time of man's redemp- 



-j 



238 A DENOMINATIONAL OFFERING. 

tion, prevail, and we are not disturbed thereby. We claim 
the right of private judgment, because we are reasonable 
beings, and we accord the same to others." (64) 

UNIVERSALIS M IN NATURE. 

" It is not pretended that the doctrine of Universalism, 
in the form in which it is now held, could have been origi- 
nally evolved from the teachings of nature. But our posi- 
tion is, that, once being announced, nature confirms it, and, 
to the man thus furnished with the key of knowledge, her 
utterances are clear and distinct in favor of a common and 
glorious destiny for all our race. 

" Man is one in nature : 4 God has made of one blood all 
nations of men, to dwell on all the face of the earth.' There 
may be varieties of color and complexion, and varieties of 
form and features, as also degrees of capacity and strength 
of intellect. But, in all the essential elements of their be- 
ing, and in the fact that they are men, they are alike. One 
blood runs in all their veins, and a nerve of common life 
unites them in one body. In this single fact the voice of 
nature proclaims a common destiny as their portion, and 
protests against the thought that a race thus one in nature, 
is to be riven asunder and made diverse in destiny. There 
is no analogy for it in all the universe ; and it cannot be 
so, unless the Creator has departed, in man's case, from a 
rule which runs through all grades of being unbroken, from 
the Behemoth down to the insect that flits in the summer's 
breeze. . . . 

" If we start with the simple proposition that there is a 
God, who created, and who governs the universe, and pre- 
sides over its destinies, and then look out and see a little 



UNIVERSALISM SCRIPTURAL. 239 

bird flying in the air, or singing among the trees, and 
remember that the blessed God cares for that tiny bird, 
and will not permit it to fall unheeded to the ground, it is 
enough. Huge volumes could say no more. It settles the 
whole question of destiny. Jf God cares for that little 
bird, will he not take care of you? This is an appeal that 
no sophistry can evade, nor argument meet. Every man, 
woman, and child sees and feels the force of it, and would, 
if they could be true to their deepest convictions, confess 
the truth of the conclusion that presses upon them." (14) 

" ' Confide in God ' — that is the great lesson. You may 
read it in all you see around you ; at every step you take 
abroad in nature's domains you may read the blissful sen- 
timent traced in rainbow hues on the lily of the valley. 
You may. hear it warbled in the vesper hymn of the song- 
ster on the flowery spray. It is blazoned forth in the 
eaglet's eye that steadily gazes on the noonday sun. It 
twinkles in the sparkling wing of the fire-fly, or mildly 
shines in the softer light of the glow-worm. Let not an evil 
heart of unbelief rob us of the consolation that He who has 
given instinctive knowledge to the minutest of his sen- 
tient creatures, to guide it safely to a happy consumma- 
tion, will ever watch over human interests ; and never, as 
some blindly imagine, leave men to wander in inextricable 
labyrinths, or to plunge into a gulf beyond the reach of his 
arm of mercy." (82) 

" There is a class of minds that despise all the helps of 
faith which are furnished by the deductions of natural the- 
ology, and rest on what they are pleased to call the truths 
of consciousness, the revelations of their intuitions. There 
are other minds to whom these deductions are to the teach- 
ings of Scripture what private prayer is to the temple 



240 A DENOMINATIONAL OFFERING. 

service, — an awakening of the soul, a preparation for the 
highest use of the worship that answers the social needs of 
the soul. There is yet another class who are afraid of natu- 
ral theology, as though it were a rival reA T elation, rejecting, 
with something of scorn, Lord Bacon's idea, that c it opens 
our understanding to the genuine spirit of the Scriptures, 
but also unlocks our belief, so that we may enter upon the 
serious contemplation of the divine power, the characters 
of which are so deeply graven in the works of creation.' 

" No master work has appeared that has pressed nature 
into the service of the awful dogma that evil is absolute 
and ultimate, and the conviction has been felt by millions, 
which was once confessed by a theological opponent to one 
of our ministry, — ' so far as nature is concerned, I allow 
that Universalism has the argument.' " (20) 

IN THE ARTS AND SCIENCES. 

Coleridge has defined art in the following language : 
" Every human feeling is greater and larger than the excit- 
ing cause, — a proof that man is designed for a higher state 
of existence ; and this is deeply implied in music, in which 
there is always something more and beyond the immediate 
expression." 

Now, as the arts when carried to their perfection, all 
tend to elevate the human race, and draw the soul nearer to 
God, and to all that is lovely and beautiful in the universe, 
filling the mind- with the liveliest of emotions and the 
noblest of conceptions, so is it with Universalism, as a sen- 
timent, the perfection of all theology, as to man's final 
destiny, when he shall have completed his earthly course, 



UNIVERSALISM SCRIPTURAL. 241 

and received the divine and the finishing touch in his 
spiritual regeneration. 

As it is the design of the fine arts to reveal the hidden 
beauties in nature, and the skill and industry of mankind, 
intellectually, so is it with that form of faith we cherish. 
It draws out and elevates the hidden beauties of the soul, 
and every nerve of our spiritual nature is calmed, and we 
can look at things unseen, as though we were in the highest 
degree of excellence and reconciliation with Him who is 
above all. And the more we study the arts and sciences, 
the more confident is our faith in God, and that all things 
in nature are going on unto perfection, so that man, even, 
will not prove an exception in his government. 

The Christian religion and the fine arts, divested of all 
error, corruption, and abuse, have the tendency to purify 
man's nature and to inspire him with a love for all that is 
elevated in thought and feeling. And the pure in heart 
shall see God, and enjoy him forever. 

It is a fact, in the history of the world, that the best 
conceptions of God and his moral government exist in the 
minds of his people where there is a love for and improve- 
ment in the fine arts. And Universalism, containing the 
best ideas of God's love for man, and his purpose in bring- 
ing all things to perfection, prevails to the largest extent 
where there is a continual progress in the arts and sci- 
ences, and with these in the morals and spiritual culture 
of the people. Universalism keeps pace with the improve- 
ment of society. Could we select a state where the doc- 
trine is generally believed, and where there is a good con- 
dition in society, where there is a growth and progress in 
the arts and sciences, — in everything that tends to make 
man better and happier ; and for some reason, an influence 



242 A DENOMINATIONAL OFFERING. 

steps ill that is not from Universalism, and how soon there 
will be a change in that state, not only in religious feeling, 
but in morals, — in the general improvement of society, 
and in the arts and sciences. This speaks well for our 
doctrine, and is an argument in its favor. When Uni- 
versalism becomes the prevailing religion of our country, 
as we believe it is destined to, we shall behold the highest 
condition of society, not only in morals, but in spiritual 
culture, and the highest perfection of the arts and sciences, 
in civil and social government, (c) 

An excellent writer says : — 

" Christianity not only presents the absolute view of 
truth and right, but it involves, also, the absolute view, 
and indicates the central element of the principle of taste. 
. . . It reveals the Infinite One, the object of the high- 
est sublimity, as the being in whom centres our deepest 
interest, and who demands our supreme reverence and 
service. 

" And, lastly, though not yet recognized in the creeds of 
the Christian world, it represents, as its grand consumma- 
tion and issue, the universal family of man loosed from 
the bonds of mortality, corruption, and sin, and rejoicing 
together in immortal freedom, beatitude, and glory, around 
the throne of God. 

" The art of Christendom is, in its character, emphati- 
cally subjective. The outward beauties of form it does by 
no means overlook, but yet, while giving to these a suita- 
ble attention, it directs all its greatest efforts to the expres- 
sion of the inward and spiritual. External nature and 
heroic achievements are not its favorite subjects ; its 
themes of mightiest interest are derived from the spiritual 
relations of man. 



UNIVERSALIS!* SCRIPTURAL. 243 

" Christianity has given to modern art the grandest con- 
ceptions and the loftiest sublimity of spirit ; and even 
modern productions, that are purely models of the beauti- 
ful, it has elevated and inspired with a higher expression 
of a spiritual life. . . . And though the infinite is the 
grand and central idea of the Christian as well as Oriental 
art, 3^et in Christian art it does not predominate to the 
exclusion of human passions and sentiments. 

" The last great element of Christianity, which we have 
mentioned among those calculated to exert an sesthetical 
influence, has not hitherto received the faith of the Chris- 
tian church, and consequently has not as yet produced its 
legitimate effects in the sphere of art. An idea, of a kin- 
dred character indeed, is expressed, as we have already 
stated, in the fifth symphony of Beethoven, and, we may 
add, also in the Messiah of Handel. The closing part of 
this latter composition sets forth, with striking effect, the 
resurrection of all in Christ, the change of all, and their 
anthems of rejoicings and thanksgiving before God. If the 
believers in universal salvation wish to have their faith 
realized to their senses as well as to their hearts and feel- 
ings, let them lose no opportunity of listening to this sub- 
lime oratorio of Handel's, as well as to the symphonies 
generally of Beethoven. 

"It is in the future, however, that the doctrine of the 
universal ingathering of mankind is to exercise its des- 
tined influence on art. It shall be in coming times the 
theme of grander music than was ever yet struck. A pen- 
cil surpassing Raphael's, shall portray on the living canvas 
that finishing scene of unequalled sublimity ; and a verse, 
loftier than Milton's or Dante's, shall sing to other ages its 
transcendent and ineffable glories. 



244 A DENOMINATIONAL OFFERING* 

" Let Universalism tolerate and promote everything that 
is true in science, and beautiful in art, and noble and good 
in human life. . . . The spirit of Universalism, in its 
genuine, catholic form, is essentially the spirit of Christi- 
anity itself, and architecture, therefore, to accord with the 
genius of Universalism, must be genuine, Christian archi- 
tecture, the beautiful and the grand." (83) 

st. paul's universalism. 

" 1. St. Paul, in speaking of his commission as an apos- 
tle, says, in writing to the Galatian Church : c But I cer- 
tify you, brethren, that the Gospel which was preached of 
me is not after man. For I neither received it of man, 
neither was I taught it, but by the revelation of Jesus 
Christ.' Here he distinctly declares that the Gospel he 
preached was not human, but divine, received by ex- 
press revelation from Christ. Paul, therefore, preached 
the Gospel of Christ. 

" 2. Paul preached the whole Gospel. Hence he says, in 
his address to the elders of the Ephesian Church : ' I kept 
back nothing that was profitable unto you ; ' and again : 
* Wherefore, I take you to record this day, that I am pure 
from the blood of all men ; for I have not shunned to de- 
clare unto you all the counsel of God.' Note these words, 
that he ' kept back nothing that was profitable unto them,' 
but l declared unto them the whole counsel of God.' Paul, 
then, preached the whole Gospel of Christ. 

" 3. We now observe that the epistles of Paul, fourteen 
in number, make up two-thirds of the New Testament writ- 
ings, — two-thirds in bulk, and in the number of docu- 
ments ; and yet in not one instance in all these epistles can 



VNIVERSALISM SCRIPTURAL. % 245 

the word hell be found, in our English version of the Bible ! 
This is a significant fact. Paul, who took the Ephesians 
to record that he had ' kept back nothing that was profit- 
able unto them/ and * had not shunned to declare unto 
them the whole counsel of God,' never once alluded to hell, 
or used the word in one of his epistles. 

" 4. We ought, however, to observe, in this connection, 
that one of the Greek words rendered hell, namely, hades, 
was used once by Paul, in 1 Cor. xv. 55 ; but how is it 
rendered there? This shows what Paul thought of hades; 
— what it was to him. He says : ' O death, where is 
thy sting? O grave (hades), where is thy victory? ' With 
Paul, then, hades was simply the grave. Paul never 
preached hell, as preached at the present day, in one of his 
sermons, or introduced it into one of his epistles. 

" 5. But still another fact. Paul did not preach what is 
called aionion, or everlasting punishment, in any of his dis- 
courses. We assert this fearlessly. The word everlasting 
is used but once in connection with punishment in any of 
Paul's writings ; and if it refers in that case to the final 
doom of the persons referred to, it teaches not their endless 
misery, but their annihilation. The passage reads thus : 
' Who shall be punished with everlasting destruction from 
the presence of the Lord, and from the glory of his power.' 
Now, we could easily show that this passage refers to, and 
was fulfilled in, the overthrow and destruction of the Jewish 
polity, and the dispersion of the Jews throughout the earth. 
This, we say, we could easily prove. But it suffices for 
our present purpose to call attention to the fact, that in the 
only instance in all Paul's writings in which the word 
aionion is used in connection with punishment, if it refers 
at all to the final doom of the parties threatened, it teaches 



246 A DENOMINATIONAL OFFERING. 

annihilation, and not endless misery. This is a significant 
fact. 

"6. But lastly, we say, that no one of the New Testa- 
ment writers has taught more fully or declared more point- 
edly the glorious doctrine of the salvation of all than Paul. 
His language is clear and unambiguous. He says ex- 
pressly, ' God is the Saviour of all men, especially of 
those that believe.' — And again, ' God will have all men 
to be saved, and to come unto the knowledge of the truth.' 
He says also of Christ, that he 'gave himself a ransom 
for all, to be testified in due time.' And again, ' Where- 
fore God also hath highly exalted him, and given him a 
name which is above every name ; that at the name of 
Jesus every knee should bow, of things in heaven, and 
things in earth, and things under the earth ; and that every 
tongue should confess that Jesus Christ is Lord, to the 
glory of God the Father.' These are but a few of the pas- 
sages in which the doctrine of the salvation of all is taught. 
Such can be found in every epistle, with the single excep- 
tion of the Epistle to Philemon, which was written for a 
special purpose, and contains, therefore, nothing of a doc- 
trinal nature. 

" Here, then, are facts to be remembered : — that Paul 
received the gospel by revelation from Christ; that he de- 
clared, in his preaching, the whole counsel of God ; that he 
never alluded to hell in his writings ; never threatened men 
with endless misery; but taught distinctly that ' God will 
have all men to be saved, and to come unto the knowledge 
of the truth.' When our Orthodox friends will bring as 
strong argument to show that Paul believed and taught the 
doctrine of endless misery, we will give them a hearing. 



UN1VERSALISM SCRIPTURAL. 247 

Till then, we ask our readers to remember that Paul was a 
Universalist, and that Universalism is the Gospel of Christ. " (61) 

TESTIMONIES FOR UNIVERSALISM. 

The following are a few of the many selections that 
might be presented, if there was room for them in these 
pages. 

" We suppose that the goodness of God, through Christ, 
will certainly restore all creatures into one final state, his 
very enemies being overcome and subdued. What, then, 
is that subjection with which all things must be subdued to 
Christ ? I think it to be that with which we ourselves de- 
sire to be subdued to him, and with which, also, the apos- 
tles and all saints who have followed Christ have been 
subdued to him. For the very expression, subjected to 
Christ, denotes the salvation of those who are subjected." 
— Origen. 

" God can never punish any man more than is necessary 
for his reformation. He cannot mistake in the choice of 
his means, and must always reach his end. He would 
appear less lovely, if one creature should be forever miser- 
able." — Steibart. 

" God punishes, not for the common good only, but also 
for the reformation of the sufferer, which being accom- 
plished, punishment has no further use. It was designed 
to influence the love and practice of virtue ; and when 
these are produced, it must give place to the happy conse- 
quences of amendment." — Eberhard. 

" God's design in creating finite intelligences could only 
be to make them eternally happy, in the knowledge and 
love of his boundless perfections. Almighty power, wis- 



248 A DENOMINATIONAL OFFERING, 

dom, and love cannot be eternally frustrated in his abso- 
lute and ultimate designs ; therefore, God will at last 
pardon and re-establish in happiness all lapsed beings." — 
A. M. Ramsay. 

" Vindictive justice in the Deity is, I own, no article in 
my creed. All punishment, in the hands of an infinitely 
wise and good Being, I think, must be medicinal." — Wil- 
liam Duncombe. 

" Human nature abhors the very name of eternal pun- 
ishment, which sets before our eyes a spectacle of insa- 
tiable, implacable revenge, and this for no manner of profit 
or hope of amendment." — Dr. Burnet. 

" God would act unjustly in inflicting eternal misery for 
temporary crimes ; the suffering of the wicked can be but 
remedial, and will terminate in complete justification." — 
Thomas Moore. 

"There will be a period, somewhere in the endless 
futurity, when all God's sinning creatures will be restored 
by him to rectitude and happiness." — Dr. John Foster. 

" The nature of evil shall, at length, be wholly extermi- 
nated, and divine, immortal goodness embrace within 
itself every rational creature ; so that, of all who are made 
by God, not one shall be excluded from his kingdom." — 
Gregory Nyssen. 

" God is love. He will, therefore, never cease to de- 
sire the delivery of every man ; here, there, in eternity, he 
will labor for it. God is the only principle ever the same, 
ever active. Oh, certainly, the time will come when the 
Son shall have subdued all to the Father ! " — Fredrika 
Bremer. 

" At the grand and final consummation, when every will 
shall be subdued to the will of good to all, our Jesus shall 



UNIVERSALIS*! SCRIPTURAL. 249 

take in hand the resigned chorllage of our hearts ; he will 
tune them as so many instruments, and will touch them 
with the finger of his own divine feelings. Then shall the 
wisdom, the might, and the goodness of our God become 
the wisdom, might, and goodness of his intelligent crea- 
tures ; the happiness of each shall multiply and overflow 
in the happiness of all ; the universe shall begin to sound 
with the song of congratulation ; and all voices shall 
break forth in an eternal hallelujah of praise." — Henry 
Brooke. 

UNIVERSALIS*! SCRIPTURAL. 

Notwithstanding we believe that Universalism is the doc- 
trine of reason and nature, and that it is in the arts and 
sciences, yet we base our only hope of a full and com- 
plete redemption of all souls from all sin and misery, upon 
the revelations of God in his word. We do not underrate 
the Scriptures, nor look upon them as indefinite, or as 
wanting in proof of our glorious sentiments. There is no 
other theory that can be made to harmonize with reason, 
nature, and the progress of society in an enlightened age, 
like the present. 

We quote the following from an able, careful writer, (c) 
" We shall not attempt, in this discussion, to name every 
passage in Holy Writ that teaches the doctrine of Uni- 
versalism. If we err at all, we prefer to err on the side 
of brevity, rather than on that of redundance. It seems 
to us a sound maxim of interpretation, that a single, clear 
passage on any subject is decisive. Unless some equally 
plain passage points in an opposite direction, one passage 
settles the matter, and almost forecloses further argument. 
Still, as it may be thought that a matter of so grave im- 



250 A DENOMINATIONAL OFFERING. 

portance as that of the salvation of our entire race, would 
be stated more than once in revelation, we shall consider 
the import of several texts. 

" There are numerous texts, which, in their broadest 
signification, can only be made to harmonize with Univer- 
salism. Some of them, however, might be uttered in a 
rhetorical sense, even were the harsher creeds of the day 
true. Such passages are these : ' The Lord is good to 
all, and his tender mercies are over all his works.' ' The 
mercy of Jehovah endureth forever.' ... If any one feels 
that we have overlooked some of what he deems the most 
convincing proof-texts of Universalism, let him remember 
that we merely propose to state a part of what seem to 
us the clearest declarations of the word of God, on the 
destiny of man. We do not undertake to exhaust the sub- 
ject. Enough that we present proofs from the divine word 
of the truth of Universalism, which cannot be answered or 
gainsaid." (38) 

" Universalists found their belief on the teachings of 
Christ. They believe that Christ taught Universalism un- 
equivocally and distinctly. When, therefore, they an- 
nounce the celebration of their centenary year, they do not 
mean the centenary year of Universalism as a doctrine, 
but the centenary of Universalism as being the distinctive 
tenet of an organized denomination in this country. As 
to the truth of their distinguishing idea, — the final holi- 
ness and happiness of- all the human family, — they believe 
it, of course, to be as old as the creation ; they believe it 
to have existed, in the mind of God, as a divine idea, from 
all eternity, and to have begun to be a practical reality 
when the first man was born ; they believe it to have been 
revealed obscurely to the early members of our race, and 



UNITE ItS ALISM SCRIPTURAL. 251 

tt) have been taught implicitly, if not explicitly, by Moses 
and the prophets ; and, finally, to have been fully declared 
by Christ himself, and by those disciples whom he commis- 
sioned to preach the truth which he had received from the 
Father. They believe a true interpretation of the New 
Testament to support the truth of their idea invincibly, 
and they know from history that their interpretation of that 
book is not a new interpretation, but is as old as the book 
itself. They trace their fundamental doctrine through the 
writings of the early bishops of the church, and they find 
it plainly emphasized by such distinguished men and recog- 
nized interpreters of holy writ as Clement of Alexandria, 
president of the great Catechetical School, at that place ; 
Origen, who succeeded him in that position, and who, from 
the prominence he gave to the doctrine of universal salva- 
tion, has sometimes been called the father of Universal- 
ism ; Eusebius, the renowned father of church history ; the 
two Gregories ; Didymus, the blind ; and Jerome, who, 
from his secluded cell at Bethlehem, sent forth an influ- 
ence which reaches even to the present time. 

" Universalists, therefore, claim for their doctrine, even 
when viewed simply as a human theory, or as an interpre- 
tation of the Bible, as great a prestige in point of age as 
can belong to any other Christian sect." (56) 

TAUGHT IN THE OLD TESTAMENT. 

" The present section is devoted to a consideration of 
the Universalism of the ancient Scriptures. Let it be 
understood, in the outset, that we have but little confidence 
in the prevailing method of proving doctrines by mere text- 
ual expositions of certain passages. The doctrines of the 



252 A DENOMINATIONAL OFFERING. 

Bible are taught rather in great principles than in the for- 
mality of words, and we are always suspicious of any doc- 
trine that can only be made out by a mere construction of 
terms and phrases. On that basis the controversy can never 
be ended. Only when we fall back on first or general prin- 
ciples can we find a solid landmark by which we can stand. 
Take, for example, the doctrine of endless punishment. 
There is no principle upon which that doctrine can be justi- 
fied, except it be the principle of retaliation, or evil for 
evil. That principle does not belong to the divine govern- 
ment, and therefore, the doctrine cannot be justified on 
that basis. What, then, is the resort of its advocates? 
Simply to a few, a very few words and phrases. ' These 
shall go away into everlasting punishment.' Those that 
blaspheme against the Holy Ghost ' shall be in danger of 
eternal damnation/ [The Bible must be interpreted by 
the known, or revealed character of God, and the nature 
and object of Christ's mission. And hence the paternity 
of God is the prominent feature of revelation.] 

" In the Old Testament, Universalism is taught rather 
in the recognition of the great principles of which it is the 
legitimate result, than in dogmatic forms and phrases. 
The New Testament builds upon the foundation of Moses 
and the prophets, amplifies these principles, and more defi- 
nitely announces the conclusions to which they lead." (14) 

Whatever of doctrine there is in the Old Testament, 
touching the character of God, and what he intends to do 
with his own offspring in their final destiny, is Universal- 
ism ; and the New Testament is but a continuation of 
God's intention, — a more complete revelation of his will 
and design.. And as an able writer has said, " What differ- 
ence does it make whether Christ taught Universalism in 



UNIVERSALISM SCRIPTURAL. 253 

plain words, or whether he laid down those principles from 
which the great and glorious doctrine must flow, and from 
which nothing else can flow?" (c) 

THE VITALITY OF THE NEW TESTAMENT. 

" It may be said, Christ is the yitality of the New Testa- 
ment. He stands the light of all that reveals God, that 
makes the New Testament the sufficient and efficient reve- 
lation. ' Without me/ he said, ' ye can do nothing ; ' i In 
him,' the Apostle Paul declares, ' we are complete ; ' and he 
also, says, 'Your life is hid with Christ in God,' and that 
he is in the soul c the hope of glory.' Moreover, it may be 
added, Christ declared that he came that life might be 
given, and that it might be increased in those who already 
possessed it ; and he asserted, ' I am the resurrection and 
the life ; ' ' I am the way, the truth, and the life ; ' ' The 
words that I speak unto you, they are spirit, and they are 
life.' And all through the New Testament we find this 
short, but infinite word, life, employed to denote the grand 
influence of the Redeemer. And the raising from the dead 
of Jairus' daughter, the widow of Nain's son, and the 
brother of Martha and Mary of Bethany, did but symbolize 
the imparting of spiritual life, which is the crowning act of 
Christ's mediatorial power. Now, with all this before us, 
how can we say that Universalism is the vitality of the New 
Testament ? Is not this putting upon an idea what belongs 
to a person ? Is it not taking Christ away from ' the 
words ' which he alone can make ' spirit and life ' ? 

" To all this we answer, No ! because we get at Univer- 
salism in and through Christ. Universalism, we maintain, 
is the vitality of Christ ; the life he possessed could have 



254 A DENOMINATIONAL OFFERING. 

subsisted with no idea less than that. Any other concep- 
tion of the great end to which God is and was 'pointing the 
forces of his sovereign grace could not have filled the 
mighty heart of the first philanthropist. We look into that 
heart, and we see that every throb is the pulsation of the 
life which Universalism gives, — the love of God for our 
undivided race. 

" The vitality of any system for the moral benefit of 
mankind lies in the idea of the leader ; and an intimation 
of Universalism, as the vitality of the Gospel, is given in 
all those instances of benevolence, enlarging as the work of 
reform is carried on, which makes the histories of philan- 
thropic enterprises so interesting. 

" ' I never doubted the doctrine of endless punishment, ' 
said a good man, with a powerful intellect, ' till I became 
interested in the temperance reform. Then I saw men, by 
the power of kindness, brought up from the depths of moral 
degradation ; and I felt that if the resources of human love 
could do so much, the Almighty must have greater resour- 
ces than we dream of for the recovery of the impenitent. 
My labors increased with my faith in God's benevolence.' 
So John Newton, when told that there was no encourage- 
ment in his day for missionary effort, replied, ' I never 
doubted God's power and grace to convert any one since 
he converted me.' Here the vitality of the man's work 
was in the idea of grace which he cherished. The greater 
the idea, the more breadth it received, the more extensive 
became the field of practical operation, and the more deter- 
mined the spirit of effort. We find an illustration of our 
proposition in the fact that many hearts have confessed 
that they felt for years a strange spirit of love breathing 
upon them from the New Testament, inclining them to 



UNIVERSALIS!* SCRIPTURAL. 255 

Universalism, but against which they struggled as a sug- 
gestion of Satan ; and when they at last yielded to the 
faith 'of universal salvation, it was because they could not 
resist the overwhelming spirit of love. A life came to them 
that made them alive unto God as the universal Redeemer ; 
and that life so entered into every dead affection and torpid 
sympathy, that they could not but own, ' This, this is the 
glory of the Gospel ! ' Hence, many have confessed to us 
that for years they were like the disciples of Emmaus, with 
hearts burning with strange fire, — a greatness of warmth 
was there which they did not understand, and its source 
and tendency were known only when Jesus made himself 
known to them as the risen Redeemer of the world. So, 
also, a patriarch in our Israel was wont to tell all who 
conversed with him about his faith, ' I was always sl Univer- 
salist; but I never found it out till I was sixty years old!' 
O God ! how different would those sixty years have been, 
in the spiritual experience of that man, had he known in 
childhood what was the real meaning of that life which was 
in him ! How earnestly should such teach their children 
to pray, ' Satisfy us early with thy mercy, that we may 
rejoice and be glad all our days ' ! 

" Here, then, is the great need, — to see clearly that Uni- 
versalism is the vitality of the New Testament, that we may 
receive the true life. How, then, shall we proceed? The" 
way is plain. We have only to ask, ' What is the essential 
principle of the Gospel? ' This, whatever it is, must be the 
interpreter of all ' texts ' and ' passages,' and must be to us 
the grand guide in all our explorations into the kingdom 
of truth. What is the essential principle of the Gospel? 
What is absolutely necessary to fill out the language of the 
inspired writers when they speak of ' the fulness of the 



256 A DENOMINATIONAL OFFERING. 

blessing of the Gospel of Christ ' ? A grand expression, 
deprived of the idea essential to fill it out and justify its 
language, is like a full, round face reduced by fever, so 
that we see a haggard countenance with lingering sugges- 
tions of how beautiful it once appeared. Let the vitality 
that once gave that face its beautiful richness operate 
again, and you will see an image of what the sublime lan- 
guage of the New Testament, touching the extent of the 
redemption in Christ, is, when, after it has been narrowed 
and thinned by partialism, it is filled up by the glorious 
idea of unlimited salvation ! . . . Hence the grand 
definition of the ministry of reconciliation is, l God was in 
Christ reconciling the world unto himself/ Ifthisbeso, 
what can be the vitality of the New Testament but that 
great purpose which ordained the coming of Christ, and 
instituted all the offices of his church and the truth? 
Everything in the development of the Gospel is but the 
manifestation of God's love to the world, — universal love. 
That love animated Christ ; it was his life ; it is the life of 
his religion ; and just in proportion as we receive it, do 
we receive of the vitality of the New Testament, and enter 
into the experience of Universalism. The full develop- 
ment of this principle can issue only in universal salvation. 
Its operation was declared by the Redeemer in explicit 
terms : ' And I, if I be lifted up, will draw all men unto 
me.' The magnet ceases not to throw out its mysterious 
power to draw from the atmosphere of the needle manufac- 
tory every particle of steel dust to its point ; and the glit- 
tering cloud there gathered is not more demonstrative of 
the invisible and wonderful power of the magnet, than the 
work of the Redeemer shall find the demonstration of its 
perfection in a redeemed world." (20) 



UNIVERSALISM SCRIPTURAL. 257 



IN HARMONY WITH GOD*S WORD. 

" Should we examine this all-embracing call of God 
on the principles of Universalism, his word and works 
would harmonize, his means and ends meet, his unerring 
wisdom be luminously displayed, and his all-encircling love 
fix the confidence and warm the affections of a rebel world. 

" For this system contends, in the language of inspiration, 
that all things, consequently all men, are created for God's 
pleasure ; that his pleasure is, that all should come to the 
knowledge of the truth and be saved, and that, therefore, it 
is consistent with his original purpose to call, ' Look unto 
me, and be ye saved, all the ends of the earth/ 

" Were part of the human family created for God's dis- 
pleasure, and were that displeasure that they should never 
come to the knowledge of the truth and be saved, there 
could be no propriety in commanding all to repent and 
live ; for, should they comply, the intention of God would 
be defeated. For as he is in one mind, and none can turn 
him ; as he is not man that he should lie, nor the son of 
man that he should repent : having spoken, he will not go 
back, — having purposed, he will accomplish. Hence his 
primal must be his everlasting design. The Scripture as- 
serts that it is impossible for God to lie ; but should he call 
all the ends of the earth to salvation, without intending to 
bestow it on all those whom he calls, he cannot be free 
from duplicity. And should he design to confer it on 
all whom he invites, his pleasure can never be accom- 
plished till they are all happy. We hence infer that God's 
character suffers when this call is explained on Calvinistic 
or Arminian principles ; and that, unless we adopt the 



258 A DENOMINATIONAL OFFERING. 

exegesis of Universalism, we make him either iveak or 
cruel, and therefore undeserving of trust, or unworthy of 
imitation." <*» 

"Universalism occupies the only ground in relation to 
the existence, object, and end of evil, on which it is possible 
to establish a philosophy of creation consistent with the 
perfection of God ; the only ground that makes faith in 
God a freedom and a joy. " 

" That God was not compelled to create this earth and 
its inhabitants ; that he was not forced into the act by any 
influence or power outside of himself, is certain. That he 
clearly foresaw the sin of man, and all the evil and suffer- 
ing that would follow the act of creation, is also certain. 
This being the case, it is certain that he voluntarily deter- 
mined out of himself, from his own will and pleasure, to 
create just such a world as we have here, and just such 
beings as men, physically and morally." (30) 

"Universalism is based on the will of God. That doc- 
trine is true, because God wills that all men shall be saved, 
and come unto the knowledge of the truth. If God willed 
the contrary, all men could not be saved. God's will is 
absolute. Who will deny this fact? Who will say the will 
of God can be thwarted, or set aside, or successfully re- 
sisted ? Will any man take that ground ? It would seem 
that no man could do so. Does the Bible say, in any part 
of it, that the will of God can be successfully resisted? 
Does not the whole tenor of the Scripture show that God's 
will is the mainspring of the universe ? ' Of old time the 
nations knew that God spake and it was done ; he com- 
manded and it stood fast.' God never intended that any- 
thing should actually be done, at any time, that was not 
done at that time. 



UNIVERSALIS!*! SCRIPTURAL. 259 

" ' If this fail, the pillared firmament is rottenness, 
And earth's base built on stubble.' " < 3 > 

" Universalism alone is compatible with the spirit of the 
Gospel. For it must appear by this time, as remarked in 
the beginning, that the doctrine of God's universal love, 
securing the universal redemption of our fallen race, is the 
only system that is compatible with the full cultivation of 
the feelings of kindness, tender-heartedness, and forgive- 
ness. Here the work may be carried on to perfection, 
without our becoming too sensitive to the sufferings of the 
world. There is a mighty power in this sentiment to sub- 
tract the bitterness of grief, which would pierce the feeling 
and tender soul in view of the miseries and misfortunes of 
life. That power lies in the great truth which it teaches, 
that all evil and suffering shall result in good ; that God, 
under the wise administration of his government, will make 
the whole mysterious scenes of discord and suffering ter- 
minate in harmony and joy. 

" Here, then, is the great field for the cultivation of the 
noblest feelings which can be made to stir in human souls. 
Here they can be cultivated without any fear that they will 
be blighted or frozen with mildew and frosts of a false the- 
ology." (87) 

IN HARMONY WITH HUMAN FREEDOM. 

" Those who deny the great result which Universalism 
affirms, and hold to the opposite doctrine of endless misery, 
have come, for the most part, to do so on the ground that 
men have been vested with a moral agency, or freedom, in 
the exercise of which the lost so choose, and continue to 
choose, perversely, as to render their perdition inevitable. 



260 A DENOMINATIONAL OFFERING. 

. . . The centre of the difficulty, it is alleged, is in 
man's perverted will. God has made him free ; and while 
he desires that all should be saved, and has done all he can 
to have them saved ; while his Son has made an atone- 
ment sufficient for all ; while his Holy Spirit is ever striv- 
ing with all to induce them to accept the terms of salva- 
tion, — he will not violate man's freedom even to save him. 
This is the popular, taking argument usually urged as a last 
resort against Universalism, and the covert behind which 
shelter is sought from its conclusions. When we have 
reasoned from the elements of the divine character, and the 
principles of the divine government, irresistibly to the final 
reconciliation ; when we have appealed to the Scriptures 
and to their exposition of the divine purpose in Christ ; 
when we have shown in words that cannot be gainsaid 
that God 'will have all men to be saved, and to come unto 
the knowledge of the truth,' and that he ' worketh all things 
after the counsel of his own will,' and ' doeth according to 
his will in the army of heaven and among the inhabitants 
of the earth ; ' when, finally, we have shown from the ex- 
press testimony of Christ and his apostles, that he ' will 
draw all men unto him ; ' that it ' hath pleased the Father 
by him to reconcile all things unto himself, whether they 
be things in earth, or things in heaven,' and that ' when all 
things shall be subdued unto him . . . God shall be 
all in all ; ' the reply almost invariably is : Yes, we know 
all this, but men will not be saved ; as Christ said to the 
Jews, ' Ye will not come unto me that ye may have 
life.' " (47) 

" The opposition to Universalism exerted by this sup- 
posed free agency is very easily overcome, by showing the 
entire fallacy of contending that the all-wise Creator has 



UNIVERSALIS*! SCRIPTURAL. 261 

been the author of something which may and does frustrate 
his own purpose. Whatever agency or capability man 
possesses, God, who created him, must have been its 
author. Whatever God creates, he must design for a defi- 
nite purpose, which purpose is certainly as infallible as his 
wisdom. This short and simple argument, corroborated by 
the divine declaration that God ' works all things after the 
counsel of his own will/ is as effectual in refuting the ex- 
istence of the agency contended for, as a treatise could 
possibly be." (2) 

" When we speak of the law of the evolution and prog- 
ress of Universalism, we mean that steady development 
which it observes according to a fixed and uniform order. 

" Now the first postulate of Universalism is, that God is a 
being of universal and eternal love. This is the only log- 
ical and sufficient base of the doctrine. To be sure, there 
sometimes seem to be other roads to the conclusion of uni- 
versal salvation. But the antagonist soon dislodges you 
from every other position, and drives you to this impregna- 
ble fortress. Here is where Universalism started; here 
it has remained. But how do we know anything of that 
universal and eternal love ? We get it only in its fulness 
and satisfaction from the revelation made through Jesus 
Christ. Make as many trials as you will to find the infi- 
nite, satisfying love of God, you will be forced continually 
to recur to, and finally to rest in, the revelation of Jesus 
Christ. And what do we know of Christ ? Just what the 
Scriptures tell us. Criticism and scepticism have assailed 
them ; but there they stand, the essentially unimpeached 
witness of the life and history of Jesus. 

"Hence the Universalist, starting with the thought of 
God's universal and eternal love, finds himself logically 



262 A DENOMINATIONAL OFFERING. 

driven to this resting place — the Holy Scriptures, and the 
Lord Jesus Christ. 

" Here, then, we find not only liberty, but a law of liberty. 
The plant grows by a liberty it derives from the law of its 
growth. And so Universalism has grown by the ' law of 
liberty,' and has never become and never will become 
' Christless.' 

" James calls the Gospel the ' perfect law of liberty.' If 
we examine our theories with reference to the solution of 
practical problems, we shall find there are many things they 
do not explain. On the other hand, we do not, certainly, 
fully round out and realize our faith in our lives. In 
other words, Universalism, as we know it, is not, either in 
theory or practice, complete. It is yet imperfect. But the 
Gospel is the perfect law of liberty. We must, therefore, 
hold, with John Robinson, that there is yet much truth to 
4 break forth out of God's word.' While Universalism is to 
us the completest expression of the Gospel yet put into 
definite form, we look to the future for its perfect develop- 
ment. The full apprehension of the Gospel must be re- 
served to the eternal ages. In the mean time the kingdom 
of Christ advances. His words and life are observed to 
draw all the sects of Christendom more nearly into one. 
What we see accomplished and accomplishing, prophesies 
the perfection for which we yearn. The time shall come 
when all shall know the Lord from the least unto the 
greatest." (50) 

UNIVERSALISM NOT A FAILURE. 

" We have shown that Universalism is not a failure, as a 
moral influence for good ; and we wish to show now, that it 
is not a failure as a moral restraint against evil. We are 



UN1VERSALISM SCRIPTURAL. 263 

well aware that the assertion is made that Universalism 
has no restraint that the different forms of partialism have 
not. But in this, too, is a sad mistake ; because all the 
partialist churches unite in saying that this world is a state 
of probation, and not a state of punishment ; that the 
question whether a person will be punished at all or not for 
his sins, depends entirely upon whether he repents or not 
before he dies. 

" They do not anticipate that the good man will be pun- 
ished for his bad deeds, nor the bad man rewarded for his 
good deeds. And instances are on record where crimes 
have been committed, with deliberate design to escape the 
penalty by timely repentance. Now we teach a very 
different doctrine. We say that punishment is absolutely 
certain ; that God will by no means clear the guilty ; 
that he will certainly render to every man according to his 
work, whether it be good or bad. 

" We say that punishment is a remedy provided and pre- 
scribed by the great Physician of souls, and that it must 
be taken until the malady of sin is removed. And no 
system of partialism has ever exercised the restoring influ- 
ence of this doctrine. But the wisest legislators, judges, 
and jurors acknowledge its salutary influence upon charac- 
ter and life. The grand jury for the city and county of 
New York said, in their presentment for January, 1840, " It 
is the hope of escape that gives encouragement to the crimi- 
nals. The certainty of punishment is of infinitely more 
consequence than its severity in preventing crime." 

" The learned Dumont said, in his report to the council 
of Geneva, that ' it may be laid down as an incontestable 
principle that, in matters of penal justice, everything which 
diminishes the certainty of punishment is an evil, — every 



264 A DENOMINATIONAL OFFERING. 

punishment which is not fixed, which floats between fear 
and hope, is a punishment badly contrived.' 

"The celebrated Beccaria says, 'that crimes are more 
effectually prevented by the certainty than the severity of 
the punishment. That the certainty of a small punishment 
will have a stronger impression than the fear of one more 
severe, if attended with the hope of escape.' Now all 
these authorities testify to the salutary influence of a cer- 
tain punishment ; and that is exactly our view of the gov- 
ernment of God over the world. 

" And, what is more, the prophet Isaiah gives a similar 
testimony. He says, 'When God's judgments are in the 
earth, the inhabitants of the world will learn righteousness ; 
but let favor be shown to the wicked, yet will he not learn 
righteousness.' And the prison statistics, which we have 
already quoted, give the best of evidence to the salutary 
influence of our faith, even with our imperfect system of 
church organization. They show that our faith has a 
powerful restraint upon vice and sin, and that those who 
assert that it is a failure, as a penal system, are really 
false-witnesses." (U7) 



PART VIII. 

THE PROGRESS AND POSITION OF UNIVER- 
SALISM. 

THE PROGRESS OF UNIVERSALISM. 

" Perhaps, in a denominational sense, we do not discover 
the progress of Universalism to move on so rapidly as we 
should desire it ; still, it is losing no ground. If it appears 
to be resting at any time, it is but to gain strength, and 
start again with renewed zeal and energy. We must not 
anticipate too much in its spread, but look more to its 
growth in strength and permanency. Looking at it in this 
light, it is certainly girding itself like a strong man to run 
a race. The desperate struggle of its warfare is over ; 
it has gained a place among the denominations of the 
Christian world, and surely it is not esteemed as the least 
of her principalities ; it has gained an influence among 
them all ; and, indeed, that influence is more or less every- 
where felt, in every church and in every Christian heart ; 
so that while we may not, in a denominational sense, see 
its progress so rapid, jet, when we cast our eyes around 
us, comparing the past with the present, we behold its 
progress like the sweeping of a mighty torrent. 

" Universalism is gaining strength and improvement 
among its advocates, and its aspect is becoming more and 
more agreeable to its opposers, so when it shall become as 

265 



266 A DENOMINATIONAL OFFERING. 

unobjectional as agreeable, it will be readily received in 
preference to their own faith. Its truth is the secret hope 
of all Christians and of all people ; but that fear, that ' it 
is too good to be true/ keeps thousands plodding their 
cheerless way on what they consider the safe side. But 
when they look upon their natural weakness and their 
shortcomings, or whenever they attempt to seek accept- 
ance with their God, they find then that the only safe 
side is in the fulness of his mercies ; and declare that, if 
they are ever saved, it must be through his infinite good- 
ness and free grace. Their safe side avails them nothing 
in times of affliction and sorrow, and when their own heart 
condemns them. It is then they feel to abandon their safe 
side, and place their entire confidence upon God's un- 
bounded love and mercy. Thus it is the secret hope and 
confidence that the doctrine of Universalism is true, in 
spite of all their prejudices against it, as of a denomina- 
tion, and in no other light do they feel to oppose it. If 
the ministers of other sects would preach it, the majority 
of them would receive it with gladness. Hence the spirit 
of Universalism is adapted to all the better feelings of 
man's nature, and is rapidly finding its way into the human 
heart ; it will soon break the narrow ground of partialism, 
and bring the scattered folds into the glorious liberty of 
truth." < 69 > 

" The progress of Universalism since the era of the 
Reformation, and its present condition and prospects, fill 
our hearts with joy that cannot be expressed, while we are 
led involuntarily to exclaim, with the highest feelings of 
gratitude, ' It is the Lord's doings, and it is marvellous in 
our eyes/ When we look back a century, we see a single 
individual, — a stranger in a strange land, — lifting his 



PROGRESS OF UNIVERSALIS!*. 267 

lone voice upon the wild shores of America, to repeat the 
good tidings of great joy to all people, which were once 
heard upon the plains of Judea, when an angel from heaven 
announced the advent of the Saviour of the world ! We 
see that meek and self-sacrificing servant of the Highest 
peaceably pursuing his way through evil report and through 
good, and counting the most fierce and malignant persecu- 
tions as nothing, so that he might honorably fulfil the high 
purposes of his mission. We see him, not only in the midst 
of bitter reproaches, but exposed to severe personal in- 
juries from the violence of bigotry and the rage of mad- 
dened zealots, still casting the good seeds of the kingdom 
of God, and proclaiming ' the unsearchable riches of Christ ' 
to sinful and suffering humanity. 

" We should greatly err, however, if we were to estimate 
the present condition and actual prosperity of our cause 
merely by the number of churches, ministers, and members 
embraced in the statistics of the Universalist denomination. 
The broad principles of Christian truth and universal be- 
nevolence, which we delight to cherish and labor to propa- 
gate, have extended their redeeming and salutary influence 
far beyond the limits of our own churches. Their power 
has been felt, and the good fruits of their operations are 
made manifest, in every Christian sect around us. Doc- 
trines that were proclaimed in tones of terror, and sub- 
missively received into fearful and trembling hearts but a 
few years ago, find neither advocates nor believers in these 
days of better light and increasing knowledge. The 
character of preaching in general has become essentially 
changed. And almost every successive change is but an 
abandonment of some false tradition of men, and a certain, 



268 A DENOMINATIONAL OFFERING. 

though, perhaps, an imperceptible, approach toward the 
doctrine of Universalism." (46) 

BALLOU AND UNIVERSALISM. 

" In 1791 there appeared a preacher of Universalism, who 
was destined to fill a far larger place than Mr. Murray filled, 
and do a work he could not do. This preacher was a young 
man, born, reared, and educated among the granite hills of 
New Hampshire. His father was a Baptist minister, and 
the son had been a member of the Baptist church, and only 
just expelled, — not because his Christian character was 
impure, but because he believed that God is the Saviour of 
all men, specially of them that believe. At this time he 
had never heard a Universalist sermon preached, *and had 
never read but one Universalist book, and that was the 
Bible. He had listened only to Baptist sermons, — and 
undoubtedly they were good ones, — but the Book was too 
much for the sermons. It converted him to the faith that 
God will save all men ; that he will, through him whom 
he has appointed to be the Saviour of the world, make all 
men finally holy and happy in heaven. The young man, 
unlike many in that day, and a great many in this, could 
not keep his conversion to himself. He must be honest. 
His honesty of course was rewarded by excommunication 
from the church to which he belonged. But it by no means 
turned him out of the great, broad church of Christ. It is 
not asked there what a man's creed is, only whether he 
loves God and his fellow-men. He may be a Universalist, 
or Methodist, or Baptist, and still have no place there ; and 
he may be any one of these, or neither of them, and have 
his name written in the Lamb's book of life. 



PHOGEESS OF UNIVERSALIS*!. 269 

" With this new truth burning upon his soul, the young 
man felt an unconquerable desire to impart a knowledge 
of it to others. So, with only the preparation which a life 
among the rocks and hills, and an academical education, and 
the devout study of the Bible, and a heart graciously af- 
fected and influenced, could furnish a man, he went out to 
preach, as empty-handed as Christ and his poor fishermen 
preachers were. And somehow he had a rare knack at 
preaching, as though he had been born full of sermons, and 
had but to open his mouth and out they came. Real, liv- 
ing sermons they were, too, and went straight to their 
mark. They took fast hold of men, and could not be 
shaken off. They were what Henry Ward Beecher calls 
meaty sermons, — there was substantial, life-giving bread in 
them, without a bit of fog or moonshine. 

" Well, this young man went out to preach, and he itin- 
erated up and down in the land. He preached in barns 
and groves and private houses and by the wayside. The 
churches opposed him, and called him bad names. Bigotry 
smote and buffeted him in all possible ways, and the little 
dogs of sectarian spite and malice barked and snapped at 
his heels. But his word grew and flourished. Societies 
were planted and churches builded. Other laborers came 
into the field to take part in bearing the heat and burden 
of the day. And so the work went forward, and, ere many 
years had gone by, a large and flourishing denomination 
had an existence, its boundaries those of the United States 
and territories." (144) 

" Throughout his ministry, Rev. Hosea Ballou gave 
great prominence to the doctrine of the divine paternity. 
He believed that Universalism, and Universalism alone, 
could impart to that doctrine any fitting significance ; that 



270 A DENOMINATIONAL OFFERING, 

it is in vain for the various Christian sects to call God our 
Father, and still interpret the final issues of his government 
as utterly merciless. Things, not names — deeds, not 
words — determine moral principles. To vindicate the pa- 
ternity of God, his government must be paternal ; not in 
one of its stages merely, but in all stages, — in its incep- 
tion, in its instrumentalities and its results. In short, a 
father bears a peculiar and an abiding relation to his chil- 
dren ; and a good father never finally forsakes his children. 
This truth held a central relation to all his teachings, and 
furnished the inner life of many of his happiest illustra- 
tions. 

" Mr. Ballou thus became Unitarian in 1795, when there 
had never been a Unitarian publication issued from the 
press in this country, and when there was no preacher of 
the doctrine ; although a few clergymen, perhaps, privately 
believed it. This was twenty years prior to the breaking 
out of the great " Unitarian controversy," and the recogni- 
tion of the sect now known under that name. 

" Nine years later, in 1804, he published his ' Notes on 
the Parables of the New Testament/ and in the year fol- 
lowing his remarkable work on the Atonement, in which the 
doctrines of the trinity, vicarious suffering, and endless 
punishment are assailed with a clearness of reasoning and 
a force of argument rarely met with. 

"By this time, 1805, Mr. Ballou had won over to his 
views all his brethren in the ministry, except Mr. Murray 
of Boston, and Mr. Mitchell, of New York. From that 
day to the present, both he and the entire body of the Uni- 
versalist ministry, with perhaps three or four exceptions, 
have steadfastly believed and openly defended Unitarian 
sentiments." (103) 



PR OGRESS OF UNIVERSALISM. 271 



THE POSITION OF UNIVERSALISM. 

" Universalists, though perpetually assailed as a grace- 
less and faithless people, have many of the noblest quali- 
ties that ever adorned and dignified a Christian sect. They 
are the best fitted, for the mighty work which the Father 
has committed to their hands, of any class with which I 
am acquainted. They are not of the white-gloved class, 
who are afraid of work. They are not of the purse-proud 
class, who think labor a disgrace, and who are spoiled by 
their immense possessions. Neither are they of that poor 
class who have been so crushed by poverty, so discouraged 
by adverse circumstances, that they have no heart to en- 
gage in a great enterprise, no courage to battle with 
mammoth evils, and no confidence in a regenerating 
power which can rectify all disorders and make all things 
new. They are the very people fitted, by their natural en- 
dowments, by their position, by their earnest zeal and 
manly firmness, for the work of evangelizing the world. I 
use the phrase evangelizing the world, in its true import, 
and not in its common one ; for I am far from thinking 
those evangelized whose religion consists in believing a 
human creed ; in being governed by a proselyting zeal ; in 
cherishing sectarian hatred and bitterness, and in opposing 
every great movement in behalf of freedom, love, and hu- 
manity. I shall call the world evangelized, when the Gos- 
pel takes the place of human creeds, freedom of bondage, 
peace of war, justice of injustice, plenty of want, equality 
of inequality, love of hatred. I look for this chiefly 
through the instrumentality of our people. I do not ex- 
pect that they are to do it all, but they have the doctrines 



272 A DENOMINATIONAL OFFERING. 

by which it is to be done ; and they are imparting the 
light which shall ultimately warm, enliven, and guide all 
hearts. 

" The position, therefore, which is occupied by us is one 
of the most important of any ever occupied by a Christian 
sect. And this is, of course, the position of Universalism 
in the great work to be accomplished. It is this doctrine 
that is to do the work, for it is the moral power of God. 

" Out of our position grow great and important duties. 
It is our duty to keep our radical views always prominent 
in our preaching, our writings, and our measures. There is 
a growing neglect of this duty among some of our clergy. 
You may hear them preach for months, without listening to 
a clear and full defence of one of those great truths on 
which hangs the fate of civil and religious freedom, and 
which are never enforced without weakening some oppres- 
sive chain. . . . They are called practical preachers ; 
but you might hear them till time ends, without having one 
clear idea of what it is to be like God, like Christ, or how 
to build up a government like God's government. Much 
of what is called practical preaching is the flattest and 
most insipid and impractical of all the poor preaching with 
which the church is afflicted. There is but one way to 
preach practical sermons ; and that is to apply the doctrine 
of Christianity to the hearts and lives of the people." (49) 

" In regard to our position we make the primary claim 
that we are Christians. We resent the papal insolence which 
leads men who claim the right to think for themselves, to 
unchristianize us because our thinking does not see the same 
things in Christianity that they see. And how inconsistent 
in men who would thus destroy our liberty, to welcome 
Hyacinthe in the name of liberty ! 



PROGRESS OF UNITE RSALISM. 273 

" Of our position, more especially, we claim to be loyal to 
truth itself. We know nothing about ' dangerous ' truths. 
We do not admit the possibility that any truth can be a 
dangerous one. We welcome any discovery in science, in 
astronomy, or in geology, and have no fears as to its effect 
on faith or piety. All truths, no matter in what realm we 
find them, are God's truths. 

" Again, our position is, not simply loyalty to truth, but 
also to Christian truth. We accept whatever nature dis- 
closes ; but we accept more. We supplement natural with 
Christian revelation. Behind the laws, forces, and evolu- 
tions of the universe, we see, guiding all, the Infinite 
Father. And Christianity gives us this. What would this 
universe be with no God behind it, ruling in love? We 
think the earth solid. Warehouses and banks and fields, — 
we think that they are real. Suppose that should happen 
which astronomy shows to be possible, — what it shows has 
really happened in one of the stars of the sixth magnitude, 
— that the oxygen of the sun should ignite ! In an instant 
the solid earth, and all material things on it, would disap- 
pear as mist. In fact, nothing is solid but spirit, the 
wealth of souls, which fire cannot burn, nor waters drown. 

"Once more; believing in truth, in Christian truth, we 
take another step, and hold that Universalism is the only 
consistent interpretation of Christianity. We take this 
ground in entire charity. We do not claim that other 
sects have no Christianity. We do not claim to monopo- 
lize all. We' all interpret ; we hold that our interpretation 
is nearest the Christianity of the New Testament. Why, 
everything that really draws near to God partakes of his 
love. Christ lifted up draws all men to himself. 

" Lastly, under this head, we discover, and we rejoice to 



274 A DENOMINATIONAL OFFERING. 

discover, the spirit, and often the substance, of our truth in- 
other sects. We do ourselves great injustice if we measure 
our strength by statistics. No cause progresses by ab- 
ruptly conquering other sects. There is seldom a numerical 
surrender of one party to any other. In formal contro- 
versy 'both sides profess to gain the victory. We conquer 
not always by compelling those of other sects to take our 
name and avow our principles, but by influencing them to 
modify their creeds and accept the spirit of our own. And 
in this day how great has been the progress of Universal- 
ism the past forty years ! There is no such preaching of 
hell as was formerly the staple of the pulpit. Universalism, 
it is often said, is ' running down ; ' — so it is, into men's 
hearts ; into Orthodox creeds and churches ; into literature 
and life. To-day every great heart welcomes it. 
" Such, then, is our position." (24) 



UNIVERSALISM A POWER. 

"We have no need to seek the applause or the popu- 
larity of the world, to enable us to carry forward our cause 
to a glorious triumph. If the ' battle is of the Lord ' (and 
who doubts it?) all the powers of darkness and hell com- 
bined cannot prevail against it. Universalism is of 
heaven ; it is eternal truth, and it cannot be overthrown. 
He would be wise who should lay hold of the foundations 
of the mountains with his weak hands to remove them, com- 
pared with him who should attempt to overthrow the foun- 
dation of .our religion. The various obstacles raised to 
impede its progress by human skill and ingenuity are less 
than the reeds and rushes against the mighty, rushing 



PROGRESS OF UNIVERSALIS*!. 275 

torrent. It has no need to seek the aid of error, for it con- 
tains within itself the elements of its own eternal existence. 
It is a rock against which the waves of popular fury will 
beat in vain, — a stone cut out of the mountains without 
hands, and which shall finally fill the whole earth. To 
suppose that it will sooner enlighten the world by being 
connected with what might be called harmless error, is to 
call in question the wisdom and goodness of God. And he 
who preaches in such a way as to purposely conceal its 
leading characteristics, and thus escape odium, is ' unworthy 
of the kingdom.' He brings upon it an injury that its 
enemies can never inflict. He opens a way for a return to 
that mental and spiritual bondage which we are required to 
guard against with all our energies. 

" Thus far our denomination has succeeded to an extent 
that astonishes its most sanguine friends. By what 
means has it been made thus to prosper? A worldly 
policy ? a trimming to the popular breeze ? a sycophantic 
conformity to the prejudices of the age ? a tame style of 
writing and sermonizing, without any strong attempt to 
enlighten the mind,* through fear of offending ? No ! the 
very opposite of this is true ; and, although we have some- 
times been guilty of unnecessary severity, as a whole, who 
can doubt that our course has been approved by the 
Master? Let us not despise, then, the means that have 
given us the place we now occupy, nor disregard the danger 
connected with a departure therefrom. Our fathers in the 
ministry planted themselves upon the strong tower of 
truth, unfurled their colors, and nailed them to the stand- 
ard of Christ ; and they have fought the battles of the 
Lord with a success that has carried dismay and confusion 
into the enemy's camp. They have proved noble instru- 



276 A DENOMINATIONAL OFFERING. 

ments, in the hands of God, of giving us the liberty of 
Christ. His truth, preached by them, has set us free indeed. 
And now, it is for us to stand fast in the liberty, and guard 
well the yoke of bondage." (70) 

" When we set forth the superior excellences of Univer- 
salism as a ' practical power,' we do not say that there are 
no excellences in any other system of doctrine. Presby- 
terianism is a good system of its kind, — elaborate, compact, 
and thoroughly in harmony with its principles. Profes- 
sedly, it is no longer ' a house divided against itself,' how- 
ever it may be with the process of ' healing the old sores.' 
With that we have nothing to do. It has its genius, and 
knows that no system can work well except as it is worked 
according to its own genius. The late union evinces that 
that church is to be hereafter hostile to all mongrels and 
mixtures with other and incongruous politics. So Metho- 
dism has its genius, and has been an overmatch for its 
kindred evangelism, standing at the head of all Protestant 
sects, though scarce one hundred years old. Episcopacy is 
not deficient in the matter of idiosyncrasies, and mother 
and daughter are each adapted to produce its own peculiar 
results ; the one the home of the masses, the other a parlor 
arrangement. In one sense, they are all of God, and called 
of God each to its peculiar mission. True, we can find 
neither of them in the New Testament. Our Puritan 
fathers left no gleanings behind them for others to appro- 
priate when they searched the Scriptures for a church 
polity. The idea of Congregationalism embraced every 
feature for which they could find the slightest authority in 
the word of God. What is true of the individual is true all 
through. 'To his own master every one standeth or 
falleth.' 



PROGRESS OF UNIVERSALISM. 277 

" But still we say, Universalism, ' as a practical power/ 
Dears in its bosom blessings for man -such as no other 
system of church doctrine is capable of bestowing, and the 
solemn duty is placed uponUniversalists, by the great Head 
of the church, to see to it that men receive these blessings 
abundantly, generously, up to the full measure of our 
capacity to extend them. In the foreground, then, we 
place the fact which, as Universalists, we fully believe that 
our doctrine is that which had the preference of, and was 
taught by, the divine Master and his immediate fol- 
lowers." (128) 

UNIVERSALISM AND WOMAN. 

" I am delighted with the work that woman has found it 
her privilege, and within the scope of her ability, to do 
during this jubilee year of our great church. It is pecu- 
liarly fitting that women should work with enthusiasm and 
with zeal, that we may bless the church with our abundant 
offerings upon the altar of truth. Universalism, the great 
principles of truth that we received with the doctrine of the 
great redemption, has made woman what she is ; has done 
for woman all that has brought her up from the realms of 
barbarism, I might say, to the proud position that she 
occupies to-day. The great principle of the Gospel, 
' There is neither male nor female, bond nor free, Jew nor 
Gentile, but ye are all one in Christ Jesus,' is the uplifting 
principle that has blessed the world and brought woman up 
from the condition of slavery and ignorance to her present 
position ; when multitudes of our best schools open wide 
their doors to her, and when she no longer ignorantly looks 
on that which is happening under the sun, but looks over 
the world with comprehensive views, and sees with clear 



278 A DENOMINATIONAL OFFERING, 

vision all that is done. She sees what the errors of tfor 
past have been ; she sees what the needs of the future are, 
and she sees that one of the great needs of the time is, 
that she shall come up to a perfect comprehension of her 
own influence in the world. 

"We have been told what that influence is. Let us, 
sisters, use our influence in its widest power. To this 
Gospel of the great salvation, which has done so much for 
us, which comforts every mother's heart in the hour of 
bereavement, which blesses the world, and comes to every 
needy heart with a benediction, which to the poor, the 
suffering, and the tempted, is just what they need, and 
which glorifies all the blessings of our prosperous hours, — 
to this faith it is peculiarly proper that woman should con- 
secrate herself. 

" When, after long struggles, through ways of darkness, 
with ho one to counsel, a child in a school of an opposite 
faith, I came to a knowledge of this great truth, it seemed 
to me a foregone conclusion, that there could be nothing in 
this world for me to do but to give my powers and my life 
to the promulgation of the great, the glorious truth, which 
is the one thing which this world needs to bring to us the 
dawn of the millennium morning, when, upon every tented 
field that can be found upon the face of this whole earth 
there shall come forth, not conquering hosts, sweeping over 
the earth, and bringing bloodshed, suffering, and ruin in 
their train, but the armies of the Prince of Peace, as they 
come from this tented field. And I look to the influence 
of woman in the future, added to the influence of our 
brother man, who has so long and so grandly worked, — I 
look to her influence and to her work, as she shall wisely 
use the abilities which God has given her, to hasten on the 



PROGRESS OF VN1VERSALISM. 279 

time when on every tented field we shall hear the triumphal 
notes of the Gospel, and the hosts of Zion shall go forth 
to victory ; when the kingdoms of this world shall be sub- 
dued and become the kingdoms of our Lord Jesus Christ ; 
when there shall be ' one Lord, one faith, one baptism/ 
and ' we all shall be one in Christ Jesus.' " (m) 

"If we women of the Universalist church were all con- 
secrated, were all of one mind, and had the same zeal, and 
the same enthusiasm that we have sometimes as individu- 
als, we should be able to lift this church up into the very 
first Christian power. It is because we lack faith in our- 
selves, it is because we do not fully take in all that our 
faith is, that we are weak. My friends, I do not know but 
I have said this to you before ; but I must continue to say 
it. This faith of Universalism, during the twenty-five 
years that I have believed it, has grown upon me, until to- 
day it is the one central thing with me. I do not now, and 
I cannot hereafter, engage in anything that is not, as I see 
it, the outcome of this faith. Universalism is to me 
synonymous with Christian^ . I do not mean that we have 
the whole, complete, but I think that we are the nearest in 
our faith, theoretically, to the doctrine that Jesus Christ 
taught, of any church on earth. If this be boasting, then 
I boast, and I am glad to do so. Through the doctrines of 
Universalism, through its simple faith, I expect the world 
to be conquered. Through the doctrines of Universalism, 
I expect sin to be overcome. Through the doctrines of 
Universalism, I expect this nation to become what God in- 
tended it to be, — the beacon light of the world ; upheld, 
moving forward, exalted, with the grandest government, 
with the noblest people, so that all nations may not only 
flock unto it, but pattern after it. I have no hope for the 



280 A DENOMINATIONAL OFFERING. 

race only as it is the outcome of my faith. Wellington is 
said to have rested on a certain hollow square, by which he 
won the great battle of Waterloo, after defeat was immi- 
nent ; and so I rest myself upon the doctrine of Universal- 
ism, which with me is synonymous with Christianity ; and 
through it I expect the world to be conquered. Do you 
say that I am using small weapons for great purposes ; that 
these doctrines are but the pebbles of the brook, which 
David will take to kill the Goliath of wickedness and sin ? 
Look at them ! See what they are ! Look at the doctrine 
of God's fatherhood ! All denominations believe it, I am 
told, constantly. Yes ; but, nevertheless, they do not be- 
lieve it as we do ; for the doctrine of God's fatherhood means 
what Christ taught us in that beautiful parable in the fifteenth 
of Luke : ' What man of you, having a hundred sheep, if 
he lose one of them, doth not leave the ninety and nine in 
the wilderness, and go after that which is lost, until he find 
it? ' Mark the words, ' until he find it.' Not search until 
he concludes it is hopelessly lost, or until he is wearied and 
abandons the search. He said no such thing as that ; but 
search i until he find it.' Up amid craggy mountains ; down 
into deep, dark ravines ; in the teeth of the tornado, — 
search ' until he find it,' sometime, somewhere. Then what? 
' And when he hath found it, he layeth it on his shoulders, 
rejoicing.' Mark the language again, — it is not mine, but 
Christ's, — ' rejoicing more over it than over the ninety 
and nine that went not astray.' And so, friends, if we 
hug ourselves in pharisaical self-complacency, and imagine 
ourselves higher in the regard of God than the poor, 
drunken brother in the gutter, than the poor, fallen sister, 
from whom we gather our skirts as we pass, lest contact be 
pollution, Christ has taught us differently, for he has taught 



PROGRESS OF UNIVERSALISM. 281 

us that God, who has all there is of love in his nature, — 
the love of father, mother, brother, sister, — a love that is 
infinite, eternal, overwhelming, and omnipotent, — Christ 
has taught us that God our Father will pass us by, who 
need no salvation, and hunt for the poor brother, or the 
lost sister, until he find them, and then rejoice more over 
them than over us, who need no salvation. 

" My friends, we can help make Universalism more of a 
power than the world dreams of. Do you tell me that it is 
unpopular, — that the world pours shame upon it ? What 
if it does ? Does that signify anything ? So much the 
more let us cling to our faith, bind it upon our brows, 
carry it in our souls, and let the whole world see we are 
not ashamed of this blessed gospel of Jesus Christ." (33) 

MEANS FOR ADVANCING UNIVERSALISM. 

Our means for the advancement of the cause in which 
we are engaged have greatly increased during the last 
twenty-five years, and these can be made tenfold more 
powerful for good, to the upbuilding of our spiritual Zion, 
if we do our whole duty. It is not so much the increase of 
new means as the application of old ones that is needed 
at the present time. 

If some new method could be adopted, whereby to 
greatly increase the circulation of our periodicals, and the 
sale of our books, it would add to our strength and num- 
bers. And there are far too many of our families, who 
are abundantly able to subscribe for a religious paper, that 
live without this means of grace. 

The compiler is also well aware that there are many 
families who have but a few of our books in their homes, 



282 A DENOMINATIONAL OFFERING. 

that are well calculated to increase their joys ; and it is 
hoped that these pages may lead the reader to see that 
every family is well provided with the right kind of relig- 
ious literature, (c) 

" The missionary work is an important branch of Christian 
service, and if faithfully and wisely attended to, will do 
much to spread a knowledge of the truth, and lead the peo- 
ple to walk in its light and practise its teachings. Nearly 
all denominations have, to a greater or less degree, made 
use of these means to advance their interest, and our own 
has not been entirely indifferent to this branch of labor. 
But the Universalists, as a denomination, have done but 
little missionary work in the popular sense of that word, 
and yet but few have exerted a greater practical missionary 
influence than our own people. We have had but few 
societies for raising funds to be expended for the employ- 
ment of agents or to distribute tracts ; and yet the denomina- 
tion has grown in numbers and influence, so as to be feared 
by its opposers and approved and honored by the liberal 
community everywhere. This is an evidence of the truth 
of our system of religion, and should be the means of in- 
citing our friends all over the land to renewed exertions. 

"If we look the case over ; if we examine the history of 
the growth of our cause from the time Murray began to 
proclaim the glorious truths of a world's redemption, to the 
present time ; we shall discover the light of the living fact, 
that the ministers have been self-constituted missionaries, 
travelling from place to place, instant in season and out of 
season, preaching Christ and him crucified, — Jesus and the 
resurrection, — in every place where a door could be opened 
to them, and to all who would lend a listening ear. 

" Read of Murray, Winchester, the elder Streeters, Bal- 



PROGRESS OF UN1VERSALISM. 283 

lou, Whittemore, and a host of others, — not necessary to 
name here, — and behold the mighty work which they, by 
the grace of God, were permitted to do in behalf of the 
great doctrines of divine love. They were missionaries in 
the best sense of the word, going forth unsupported by 
human aid, but relying upon the great arm of Jehovah, 
and by that they were always sustained. 

u And why were they so successful in their labors? It 
was because they proclaimed the plain truths of the Scrip- 
tures ; because they declared the doctrines of the Bible so 
that all could understand them ; they gave utterance to liv- 
ing truths, and the common people heard them gladly, and 
they would go away from their meetings, feeling that none 
could so preach except G-od was with them. 

" There is nothing that comes right home to the human 
heart with such power as God's truth. We are now a large 
people, denominationally speaking ; we have grown to our 
present position, to a great extent, by the influence of in- 
dividual ministerial missionary work. It is true the peo- 
ple have aided cheerfully these heralds of the cross. But 
we may now work more energetically and successfully by 
associated action, if such action is rightly directed. But 
if we would be successful, we must do as did the fathers, — 
speak plainly, distinctly. Ours is a positive system of 
religious truth ; every Universalist is a positive man ; if 
he were not, he would not be a Universalist. It is that ele- 
ment or trait of character that enables him to assert his 
faith before an opposing, people. To have become a Uni- 
versalist in days that are past, a man was obliged to face 
the storm and sail against the current of worldly systems 
of faith. It requires something of that bold spirit in 
many sections of our land to-day. Universalism cannot 



284 A DENOMINATIONAL OFFERING. 

flourish without God's truths are plainly declared, any more 
than a plant will grow healthy without the warmth of the 
sun." < 142 > 

THE SOURCE OF ITS STRENGTH. 

" In the first place, a source of our strength is in the 
sects. We grow from without, from them. There is, 
indeed, a strength independent of others. But a denom- 
ination can only verify its title to the freshest, largest, and 
best Christian thought by extension. And this extension 
is into the sects. These are the source of our sect. It 
was the culmination of a religious need. It was wrested 
from other communions by earnest prayers and tears ; and 
ever since the fathers we have drawn largely from them. 
We sent up our protests against the current notions ; and, 
besides answering us with numbers, they gave us more 
rational statements of faith. And with the modifications 
came new adjustments and improved relations. It is a 
great thing to take advantage of the phase of thought that 
appears in the onward march of truth. It is a grand 
nature that is sensitive and flexible to the conditions that 
need a master mind to mould and control them. Adapta- 
tion secures denominational strength. We may augment 
our forces by fighting and taking prisoners, or by the more 
civilized process of peace. When the challenge was made 
to test dogmas, there was no appeal but to the sword of 
controversy. But when the victory is pronounced for us, 
and confirmed by improved interpretation, our labor 
changes. We are not now so justly in the attitude of an- 
tagonists. We cannot afford to dwell upon past issues at 
the expense of more needful work. It is no sensible thing 
to whet the sword when the enemy lies vanquished before 



PROGRESS OF UNIVERSALISM. 285 

us. It is better to adjust ourselves to the fallen. It is 
better to use the l oil and wine ' with the ambulance. 
Nursing is needed when dogmas lie dead in the texture of 
faith, or men will die to religion and think little of the 
victors. Much feeling is engendered by heated conflicts of 
opinion, which requires many long years, with kindly 
assurances, before it subsides. We indulge in wonder 
over the prejudice against Universalism from the older 
sects ; but it is perfectly explicable when we consider the 
telling blows it dealt, even to the destruction of their pet 
dogma. The ill-will toward the Universalist sect is not 
unlike that which existed between America and England 
on account of the Revolution ; not unlike that which ex- 
isted between the Papists and Protestants on account of 
the Reformation. Sects do not think it a privilege to be 
vanquished out of their notions. Nor does it very much 
improve the temper of those who are under the necessity 
of being the vanquishers." (81) 

" Our specific need is the use of the materials that are 
properly ours, the appropriation of our strength, the con- 
solidation of our power, the bringing of our people, every- 
where, to realize that it is one thing intellectually to ap- 
prehend, and another thing personally to apply. There 
are any number of men all over the country who believe 
theoretically in Universalism ; and I am thankful for that. 
But that does not build up the Christian church very much, 
and it builds up our denomination but very little. I 
want the theory of salvation that we believe preached in 
every pulpit, taught in every Sunday school, and lived in 
every home. I want the doctrine that universal salvation 
implies universal obedience preached ; that every man is 
born into the kingdom of our Lord through faith in Jesus 



286 A DENOMINATIONAL OFFERING. 

Christ, and becomes a consistent Universalist only when he 
consecrates his life to the good of his church and to the 
welfare of the world. I believe in universal salvation ; 
but I believe in it on the basis of universal obedience, and 
I do not know any other. So, therefore, if we believe that 
every man, in order to be saved, is to be born into the 
kingdom of God, and become a consecrated Christian in 
his life, let us preach it in our pulpits, and let the word of 
our secretary, everywhere he goes, and of all our represen- 
tative men everywhere, be, ' God is our Father and loves 
us ; but we are spiritually his children only as we enter 
into spiritual communion with him.' I believe in the pub- 
lication of our denominational ideas, and I want all men, 
everywhere, converted to a knowledge of our faith ; but a 
perception of the truth is not the application of it ; and 
the need of the denomination to-day is the application of 
the theory, — the personal appropriation of what we pro- 
fess to believe." (ie) 

UNIVERSALIS*! THE RELIGION OF LIFE. 

" It is one of the characteristics of the present time, to 
judge every phase and form of religion by its practical 
worth, and its influence upon the life of man. And in 
marked distinction from the older and more popular forms 
of faith, we claim for Universalism the merit of its peculiar 
adaptation to the wants of the present life. It recognizes 
the mission of Christ to this world, and the importance of 
building up here on earth a kingdom of righteousness and 
love, presenting religion as the comfort and discipline of 
the soul, and the chief means of elevating human life to 
that noble destiny intended by the Creator. It does not 



PROGRESS OF VN1VERSALISM. 287 

ignore or lose sight of the future, but gives more promi- 
nence than other systems to the practical teachings of 
Christianity in their relation to worldly happiness and 
success. It regards human life as a unit, embracing both 
its present and future existence, treating both the soul and 
the body as one gift, alike in character, and earth and 
heaven as equally necessary to the growth and develop- 
ment of man. It has not one set of duties for the body, 
and another set for the soul, nor does it condemn, as carnal 
and devilish, the material enterprises, aspirations, and 
desires of man, and pronounce, as holy and divine, all his 
spiritual and devout manifestations. It reconciles the 
material and spiritual with each other, claiming for all 
honest labor and lawful enjoyment the service of God, and 
proper relationship to the welfare of the soul. It does not 
separate religion and spirituality from daily life and duty, 
serving God at times and seasons, and himself all the other 
while, pronouncing the outward forms of worship divine 
service, and the ordinary duties of life secular service ; 
but so impresses religion upon the thought, spirit, and 
character, as to render all right action, all thought and 
devotion, a divine service. 

"This life, although short when compared with that 
which is to come, is of great importance in the economy of 
God. It is not merely a probation, a place of trial, nor a 
mere penal colony, the home of spiritual outcasts till dis- 
posed of by their final doom ; but was designed as a place 
of happiness and improvement, the scene of positive bless- 
ing, a benevolent gift to be followed by still richer unfold- 
ings of divine mercy. God has a future in store for us ; 
but he has not fixed its conditions here, nor brought its 
glories nor its terrors so near as to disturb the equanimity 



288 A DENOMINATIONAL OFFERING. 

of the present order. One life and world at a time are 
sufficient for our care. We have the present as a fact, and 
the future as a faith, — the one to be lived, and the other 
to be believed; and we are commanded to be faithful over 
the things we have, with the promise of greater things 
hereafter. Man requires the Christian religion to solve 
present difficulties, and to inspire to duty, to interpret God 
in his providence, to sanctify home, bless the marriage 
altar, and assist him in subduing his passions and chasten- 
ing his loves. And we claim that that view of religion 
which meets these urgent demands of human nature and 
society is not only more practical, but more truthful, than 
that which looks upon the world as a dark, gloomy, dis- 
ordered prison, filled with depraved wretches, whom it is 
the office of religion to rescue and transport to a better. 
Duty, in itself, is the main thing. We are not placed here 
to work for destiny, but for duty. If we are faithful in the 
latter, the former will care for itself." (73) 

THE GREAT IDEA OF THE AGE. 

" The chief elements of Universalism are the fatherhood 
of God, the brotherhood of man, the plan of salvation to be 
fulfilled by Jesus, the Son of God and the Saviour of the 
world, thus securing the rescue of all men from sin and 
error, and their introduction into the glorious liberty of the 
children of God. It embraces other elements ; but these 
are the theological dogmas peculiar to the system, as dis- 
tinguished from other systems of faith. When we maintain 
that this system enters into the departments of life and 
action as the prevailing idea, we do not mean that it is 
received as a dogma so much as a spirit- Theology lies at 



PROGRESS OF UNIVERSALIS*!. 289 

the root of all religious action, doubtless, but the mass of 
people have few definite conceptions of it as a system, 
while they are actuated by it as a controlling power. A 
person may be fully imbued with its spirit, without being 
able to state clearly its distinctive features. Viewing it in 
this light, we see the influence of our faith everywhere. 

u It is effecting great changes in the creeds of the differ- 
ent sects. The phraseology of their creeds may not have 
been altered, but they are essentially different as they 
exist in the minds of their advocates. The harsher features 
are softened down, the grosser parts are made more palata- 
ble, the absurd elements are made_ more rational, the 
elements of hostility removed, and a modifying influence 
thrown over the whole, making it more consistent, har- 
monious, and reasonable ; and, in many cases, churches 
have deliberately changed the wording of their creed, so as 
to adapt it better to the growing liberality of the age. 
Public opinion has demanded this concession, and without 
it the church would dwindle away and die." (51) 

" The greatest obstacle in the way of social progress lies 
in the want of faith in ideas as the mighty power of God. 
. . . There is no power like the power of a great idea, — 
an idea that affects the mind's conceptions of God and his 
government ; an idea that must interfuse itself into every 
portion of the life of the true believer ; an idea that as 
effectually determines the duties of the soul as the idea of 
republicanism points out the relations of a people who re- 
ceive it. 

" As a denomination of Christians, Universalists have an 

idea that distinguishes them. If Universalism be true, no 

other ism, touching the final or eternal condition of the 

human family, can be true. If Universalism be false, there 

19 



290 A DENOMINATIONAL OFFERING. 

is no ism touching the final or eternal condition of the 
human family that can give to the soul so beautiful, so 
sublime, so adorable a view of the Creator and his govern- 
ment, as that dream of error, and to this sad conclusion 
must we come, that the human soul is capable of rising to 
higher views and more benevolent interpretations of the 
ways of God than truth will justify. 

" The importance of the idea of Universalism may well 
be considered, when the proposition is changed from the 
true statement, 'All souls shall be saved/ to one, that 
'All souls may be saved/ The Bible statement is not, 
' All may be saved/ but rather, ' All shall be saved/ " (20) 

THE FUTURE OF UNIVERSALISM. 

" Our position means, that, for a century, upon the soil 
of this new-found continent, and among the institutions of 
a free people, the principles which we profess have had an 
ample range for their development. And when a faith is 
thus a hundred years old it ought to be ready for burial, 
or to renew a hearty, vigorous life. Dead or budding the 
stock must be. And if our Universalism has had its day, 
— only cumbering the ground, while the interests of hu- 
manity are at present passing into better hands, — our cen- 
tenary must be its funeral. Let us bury it out of sight, 
where our marble or our bronze shall only preserve the 
epitaphs of its place and work now over. Perhaps, centu- 
ries hence, men will disinter it from the dust, and wonder, 
as when some stone giant is uncovered in the soil, if life 
ever thrilled in those limbs, or some cunning but unknown 
sculptor hid away so long ago this monster counterfeit. 

" But our faith should be living, since its history is so 



PROGRESS OF UNIVERSALIS M. 291 

providential. I ask you to remember that it was not 
planted in an old world, but in the new "West. It was not 
organized in the dull air of tyranny ; but it was here, 
where the red man, receding from the shore, felt, as he gave 
way, the drifting foam of a great tidal wave of freedom 
better than his own. Universalism had for its ally the 
expansive character that always goes with a new people, — 
something large and generous in the American mind, like 
the scenery of the American's land itself. It had the prac- 
tical character of the race to help it ; and the energy that 
cleared off forests, opened mines, built cities and strung 
them upon rails and wires of iron from the Atlantic to the 
Pacific slopes, mated itself with the Gospel of the impartial 
grace of God. All this is simply grand. If Murray had 
chosen his age and place, he could have done no better. 
To be a golden thread in that history, most divinely 
woven ; to be a part of those great forces which show the 
world its noblest empire, — what could he have desired 
more than this ? 

" And therefore it was to be true, that every victory 
of this new people of the West was to be a fresh laurel of 
our faith. The ideas of liberty and equality which thun- 
dered from the Revolution implied more than was con- 
sciously the purpose of the colonists who manned its guns. 
The long summer days of peace that shone over the early 
and middle presidencies nourished unhindered thought, 
ripened reasonable doubt, kindled broader love, in the the- 
ological world, while they made the nation's harvest-fields 
of wealth smile with gold. At last came the earthquake 
shock of the war which imperilled the nation's life. State 
lines bristled with bayonets ; the whole seaboard rung with 
the cannon of forts and monitors ; when, with one stamp 



292 A DENOMINATIONAL OFFERING. 

of liberty's foot, one gleam of her scabbardless sword, a 
million men rose in her defence. Yet, even then, the angel 
that directed the storm, the serene purpose that glowed be- 
hind the tempest, was the practical interpretation of the 
idea of which we are the custodians and guards. In the 
bright and joyful results for which our country hopes, none 
can claim deeper interest than we, since none can feel a 
greater right in the assured stability -of institutions based 
upon our faith. 

" Now, then, what have we done in these hundred years ? 
We must take calmly the golden scales, and weigh the cen- 
tury's fruit. Our joy will be unreasonable, our offerings 
wasted, unless we can do this." (53) 

" Now, every soul needs a body ; ideas must have ma- 
chinery. Universalism needs, must have, an organization. 
This leads to the second division of the subject, — our 
duty. 

"1. First of all we owe a duty to the past. How much 
that we work by and enjoy comes from those who worked 
before us ! In the steam-engine, the compass, and tho 
printing-press, others labored, and we have entered upon 
their labors. So in religion. How much we owe to saints, 
apostles, and martyrs ! "We owe it to the past that we 
remember those who have toiled for us, that we imitate 
them by suitable action. 

" 2. We have duties in the present ; we owe something 
to the present. Too many, having enough to spare in the 
present, are content to do whatever good they mean to do 
by their ' last will and testament.' But the time for action 
is in the present. Ante-mortem, not post-mortem, benefi- 
cence is demanded. Peter Cooper and George Peabody 
made the discovery that they could do something for 



PROGRESS OF UNIVERSALIS!*. 293 

humanity while they lived; and their beneficence blessed 
them as well as mankind. With every man having the 
means it should be a joy, as it is a duty, to have a large, 
active sympathy with his time. 

" 3. But we have a duty for the future. Despite the mate- 
rialism of the time, religion is getting to be more and more 
a matter of intelligent interest to men ; and this espe- 
cially on this continent, which is styled the reservoir of 
nature, — the receptacle of peoples from other portions of 
the globe. People are coming here from the East and from 
the West ; and they are coming here to be helped, to be 
educated and lifted up to the plane of American ideas. The 
old Roman church is in danger from no cause so much as 
from its temptations to assume too much. But the spirit 
of progress cannot be stayed. Two Indians attempted to 
stop a rushing locomotive by stretching before it a buffalo 
hide. But the thing that stopped was not the engine ! 
The speaker had no fear either of church assumption or of 
materialism. He claimed that our faith has the immense 
advantage of conceding the claims of reason, while it de- 
mands satisfaction for the importunities of the heart. 

" The essential thing now, in this our centenary, is the 
kind of organization which will be efficient, which will 
tell for results. In the astronomical or geological calen- 
dar a hundred years is but a second. It is as a breath. 
But in the life of man it is a long period. At the time of 
Murray's arrival the world was being excited by taxes or 
stamps, and tipping tea into Boston harbor. Now a rail 
of iron unites the Atlantic with the Pacific shores. Cables 
cross the seas, and nations at distant parts of the globe are 
in instant communion ; and the old sea, which was rolled 
back that the Israelites might cross, is united with the 



294 A DENOMINATIONAL OFFERING. 

Mediterranean. Even Egypt, the land of pyramids and 
tombs, is rising from its bed of sand, and becoming great 
with a modern civilization. At such a time we must put 
forth especial effort ; for the hour is opportune. And we 
need not hide our work. ' What have you given ? ' was 
once a question which got this answer : ' That is nothing to 
nobody.' Let the world know that we do something. We 
can set no limit to the onward flow of the stream of benefi- 
cence we now set running. And in this, our centenary, we 
should take a position, and array our forces, so that the 
world shall both see, feel, and acknowledge us." (24) 

UNIVERSALIS*! AND POLITICS. 

"By Universalism, we refer to the spirit of that faith 
which the c Universalist Quarterty ' was established to ad- 
vocate. By the politics of the age, we refer to the maxims 
of civil polity by which the statesmanship of our time is 
distinguished. As religion has been given,, not only to 
determine the conduct and mould the character of individ- 
uals, but, through individuals, to determine the conduct 
and mould the character of States, the relations existing 
between politics and religion cannot be mistaken. How- 
ever, they are not to be regarded as one and the same 
thing. They are as distinct as the sap and trunk of the 
tree. The fibres of the trunk are filled with the sap and 
convey it from the roots to the branches. The sap goes 
into the foliage, and makes buds, blossoms, and fruit. 
Religion is the spirit of divine truth, given to sanctify the 
world, — - to direct to right results all life and conduct, 
whether of the individual or nation. Politics refer to those 
methods of State action by which the welfare and morality 



PROGRESS OF UN1VERSALISM. 295 

of the people are promoted. And it is through these 
methods that the spirit of religion should flow, to give 
them the proper tendency, and to lead to fruitful results. 

" Husband and wife are distinctive in their individual- 
ity ; yet, by the bonds of wedlock, there is an important 
sense in which the twain become one flesh. Christ, in 
revealing the spirit of universal law, joined politics and 
religion in the holy bonds of marriage. Henceforth the 
nation that divorces its politics from the spirit of the 
Christian religion lives in a state of open and flagrant 
adultery. It forsakes its natural affinity of right and jus- 
tice, and joins itself to the harlotry of worldliness and cor- 
ruption. We cannot mistake the truth involved in these 
statements, if we will properly consider how constantly 
and inevitably politics and religion act and react upon 
each other. The political condition of a people always 
exerts an important influence upon, and has much to do in 
determining, their religious condition. The reverse of this 
proposition is equally true. The religious faith of a people, 
if it is worth anything, ought to give color and form to 
their political philosophy. And whether ft be worth any- 
thing or not, such is always the result. . . . 

"1. As Universalists, we believe in the moral govern- 
ment of God, in the exact justice of the administration of 
that government ; in the paternal nature of God's charac- 
ter, and, therefore, in the paternal nature of the govern- 
ment over which he presides. 

"2. We believe that under no circumstances will God fail 
to inflict a just penalty upon the guilty for every moral 
violation ; but since all punishment decreed and inflictejd 
by a father who seeks the good of his children must be 



296 A DENOMINATIONAL OFFERING. 

remedial, we hold that God's punishments are temporary, 
and will, therefore, come to an end. 

" 3. We look upon the world which we inhabit, as one 
which a father hath provided for us ; upon the family of 
man inhabiting it, as one over which God justly claims pa- 
ternity. 

"4. We believe that, whatever the hardships may be to 
which we are subjected, or the seeming evils through which 
we are occasionally called to pass, a Father ordains them, 
and will finally overrule them for our good. In short, we 
believe emphatically in the fatJierlwod of God, and, there- 
fore, in its sequence, the brotherhood of man. This to us is 
the great central and practical doctrine of Christianity. It 
is the moral pivot upon which the system of Christian 
ethics hinges. Our faith and practice in everything of be- 
lief, of life, or of duty, should be made to harmonize with 
this doctrine. As neighbors, friends, or citizens ; in all 
the relations we sustain, we are bound to square our 
conduct -by the spirit of this important doctrine. It pre- 
scribes how we should live toward each individual, and, 
therefore, assists us in determining our obligations to our 
race. 

" Practically, therefore, Universalism demands of those 
who believe it that they forgive as they hope to be for- 
given. 

" Before determining their duty to any given child of 
God, they have no right to ask, ' What party does the man 
belong to ? Of what religious communion is he ? Does he 
belong to my nationality? or, What is the color of his 
skin ? ' Nay, none of these considerations should restrain 
them from doing their whole Christian duty. If he is a 
human being, can laugh and cry, knows what sorrow is ; if 



PROGRESS OF UNIVERSALISM. 297 

he can be made to feel the sting of insult, or be crushed by 
injury and wrong ; if he can be made to suffer at the hands 
of the violent, or smart under the lash of the oppressor, 
— they are bound as brethren, to befriend, and, if need be, 
defend him against all wrong-doers. 

"This statement, we feel confident, will be accepted as 
substantially correct by those who accept and appreciate 
the spirit and purpose of Universalism. It is brief, and 
yet it is broad enough to comprehend all, it seems to me, 
that a good man can ask. It embodies the fundamental 
principles of all practical religion ; nay, more, the very 
elements of all possible progress for the human race." (71) 

REPUBLICANISM AND UNIVERSALISM. 

" While thus preparing the way for Republicanism r God 
was also opening the path for Universalism. Men must be 
willing to do and to suffer, if need be, for the integrity of 
manhood, before they can be competent to understand a 
religious theory which acknowledges and builds upon this 
integrity. It may be said that I reverse the true order ; 
that it is the development of the religious sentiment in 
man which prepares him to entertain broad political views. 
Be this as it may, — settle it as you please, you who are 
metaphysicians, — it is true that in this land the people 
were ready to shake off their subjection to a monarch before 
they were ready to come out from their bondage to priestly 
rule. And though it was a desire for religious freedom 
which founded this country, it is true that America is the 
only country on the face of the broad earth, where a true, 
pure, Christian liberality has made marked' advancement. 



298 A DENOMINATIONAL OFFERING. 

It cannot, does not, grow and thrive, where the people's 
necks are under the sovereign's feet. 

" In the providential time of preparations for the strug- 
gle for nationality, there came to these shores a humble 
man, purposing to seek retirement. Without the thought 
that he was called of God to preach his Gospel, — for pro- 
claiming which he had been virtually banished from his 
native island, — John Murray believed the world not yet 
ready for the tidings which had been brought to him. 
Under circumstances quite as strange, quite as mysterious, 
quite as providential and seemingly miraculous as those 
which make Paul the chief apostle y did that man commence 
his ministry of the word, as he understood it. And the 
hundred years which have passed since the sermon was 
preached, in that little church on the sand-barrens of the 
New Jersey coast, have been marked by greater advances 
of the doctrine then and there preached, than ever before 
followed the promulgation of any new religious teaching. 
From that one church of 1770 we mark the steady growth 
of the doctrines therein preached, until 1870 shows us 
almost a thousand congregations which have espoused and 
openly avow their belief in, and support of, the views of the 
Christian Universalist church. The one preacher of 1770 
is represented by more than six hundred preachers a cen- 
tury later. It has its denominational colleges, its theologi- 
cal schools, its academies ; and the Universalist church is 
in that position to-day, that these words of its first inspired 
Preacher and Teacher may well apply to its members : 
' Blessed are your eyes, for they see ; and your ears, for 
they hear. For verily I say unto you, That many prophets 
and righteous men have desired to see those things which 



PJtOGJiESS OF UNIVERSALIS*?. 299 

ye see, and have not seen them, and to hear those things 
which ye hear, and have not heard them.' " (44) 

" The spirit of Universalism animated the Revolution of 
1776. We say this with no sectarian feelings. But it is 
our firm conviction that the leading principles of both are 
identical. The one applies democracy to the government 
of God, the other to the government of man. The doctrines 
of God's fatherhood, human brotherhood, and the equality 
of man, are the soul alike of both. The Christian and the 
republican spirit are the same. 

" It is not meant by this that all those of the revolu- 
tionary period were technically of our faith. Religiously 
many of them were partialists. But they were political 
Universalists. In convention and in Congress they were 
conferring human equality and brotherhood ; and, with 
strange inconsistency, they were at the same time devoutly 
affirming in their churches that God of his own good pleas- 
ure had predestinated some men and angels unto everlasting 
death. Thus were they engaged in applying one set of 
principles to the State, and another to their religion. But, 
thank God, the democracy of their hearts was stronger than 
the aristocracy of their creeds. They saw that men ought to 
be equal before the law, but failed to discover the proper 
reason for it, namely, because they are equal before God. 
It is because God has no ruling and serving races, in the 
aristocratic sense, that there should be none in the State. 
It is because God did not design that capital should own 
labor, that the State must not decree it. In other words, 
all true republican politics is simply the application of 
Universalist principles to the State. 

" All movements in behalf of the common people, and 
against despotism, are in the same direction. ' In the 



- 300 A DENOMINATIONAL OFFERING. 

Reformation,' says the historian, ' the noble thought of the 
equality of all men, of a universal brotherhood in Christ 
Jesus, laid strong hold on those souls who for so long a 
period had groaned beneath the yoke of feudalism and the 
papacy of the middle ages.' The spirit of liberty and fra- 
ternity found its noblest expression in the Declaration of 
Independence. The doctrine of human equality, in its 
political aspect, culminated in the war of the Revolution. 
And the fathers of 1776 prayed and fought, although many 
times unconsciously, for a principle that was fatal to all the 
theology of their creeds and churches. 

" There can be no doubt that General Washington him- 
self possessed the broad and liberal spirit of this divine 
faith. He was not a sectarian. We do not claim him as a 
Universalist, — although his having been an Episcopalian 
was not inconsistent with such a claim, there being nothing 
in the thirty-nine articles in favor of endless misery. 

" On the arrival of Washington to take command of the 
troops around Boston, the chaplains of the army petitioned 
him to remove Murray from the chaplaincy to which he had 
been appointed by General Varnum ; but the commander- 
in-chief did not see fit to comply with their request. On 
the contrary, he confirmed the appointment already made, 
proclaiming Murray chaplain of the Rhode Island regi- 
ments, and ordered that ' he be respected accordingly.' 

' ' It is agreeable to find such a spirit in those who toiled 
and bled in behalf of human rights. It is especially en- 
couraging to us, as Universalists, to find so many of the 
leading minds stored with the convictions of a broad and 
generous Christian faith. When men labor and suffer for 
the equal rights of mankind, they labor and suffer for the 
great principles of our religion. These principles must 



PROGRESS OF UNIVERSALISM. 301 

inspire both the American church and the American nation 
of the future. 

"Christ will at last read the declaration of universal 
independence, and it shall be true, as written by a great 
French journalist, ' The human race began in a unity, is 
governed as a unity, and must end in a unity/ ' Through 
discords of sin and sorrow, pain and wrong, truth/ says 
Whittier, 'rises, a deathless melody, whose notes of wailing 
are hereafter to be changed to those of triumph, as they 
blend with the great harmony of a reconciled universe/ " (52) 



PART IX. 

THE EXCELLENCY OF UNIVERSALISM. 

THE EXCELLENCY OF UNIVERSALISM. 

" The value of religion consists chiefly in its usefulness, 

— in its excellence as a means to goodness and holiness. 
It would be of little worth if it did not purify the heart, 
exalt the character, and augment the sum of practical 
virtues, and increase the substantial happiness of men. 
It is a misconception of religion which makes it simply an 
atonement for future suffering, — a mere scapegoat from 
merited damnation. It must be a positive blessing to its 
believer, translating him from moral darkness into spiritual 
light, and transforming him from a misdirected and sinful 
life into one of heavenly excellence and peace. It must be 
in him the power of God unto salvation. It must regener- 
ate him. And in proportion as it is true and excellent 
will it do these things ; for it will be known by its fruits, 

— the superior quality and abounding quantity of them 
precisely is the justest criterion by which to determine its 
claims upon our attention. 

"Now, I propose to speak to the question of the com- 
parative excellence and worth of Universalism as a religion ; 
to indicate, that is, why it is the more excellent way, and 
ought the more earnestly to be sought and lovingly em- 
braced : — 

302 



EXCELLENCY OF UNIVERSALISM. 303 

"It is more excellent than any other religion in its 
adaptation to the nature of man. Its teachings are reason- 
able. Its doctrines are comprehensive. Its parts harmo- 
nize together. 

" Universalism is more excellent than any other religion 
as a guide and incentive to duty. In order that duty may 
be well done, a man must be made to love it, to be moved 
cheerfully in its performance. To this end duty must ap- 
pear in the most attractive light. It must be seen as the 
brightest and holiest path for the feet to tread in. Duty, 
interest, pleasure, must be linked into one. The paths of 
righteousness must be the paths of pleasantness and peace. 
The heart must feel its Christian vocation to be the most 
noble and divine. The man must be drawn to his labor by 
something in the labor itself, by something in his business, 
or connected with it, that will make him delight in his toil, 
and rest in the precious recompense of the answering con- 
sciousness. And all this, I say, Universalism does. 

" Finally, Universalism will be more excellent in heaven, 
— in our immortal life, — for it will leave no work undone. 
No sinner shall finally be unsaved ; but every one shall 
learn of Christ, and feel the regenerating might of his sav- 
ing love and grace. God's holy law shall be lovingly 
obeyed by all. Every tongue shalLbe eloquent with praise. 
God's will shall be wholly done. Not a disobedient creat- 
ure shall remain, not a blasphemous tongue, not an op- 
posing will ; but God shall be all in all. There shall be 
one fold and one shepherd." (32) 



304 A DENOMINATIONAL OFFERING. 



. ITS NOBLEST EXPRESSION OF CHRISTIANITY. 

" The noblest expression of religious faith possible to 
mind and heart is given by those who accept the sublime 
theory, and who are called by the name, of Universalists. 
No form of religious faith is at once so definite and assured 
as that which exibits mankind as children of a universal 
Father, Parent, and Friend. All other theories of religion 
essentially fail where ours as completely and triumphantly 
succeeds. Nothing can be hoped for or desired by man- 
kind in their noblest and their best estate, except the 
eternal harmony and reconciliation of all things in heaven 
and in earth. Universalism is the truest and most philo- 
sophical of all religions. It is wisdom personified in God 
and in Christ, and expressed in their attributes, nature, and 
character. God is Father, and man is child. Earthly 
relations are types of heavenly. The government of God 
is parental ; and the obedience and submission of his 
children are required, because these are for their best good. 
Universalism forever ignores and rejects the tyrannical form 
of government. It is a theory of faith which neither spares 
the rod nor spoils the child ; which, while declaring eternal 
enmity against sin, still loves the sinner. Indeed, it points 
to the stripes and chastisements it inflicts and permits for 
the evidence and proof it gives that the sinner is loved, 
and the sin alone hated. 

" Universalism is a very imperfect and inadequate name 
for a most harmonious and philosophical system of divine 
truth. The name is the briefest, yet most comprehensive, 
one that can be given when we consider the magnitude of 
the objects and subjects embraced. It certainly expresses, 



EXCELLENCY OF UNIVERSALISM. 305 

with the greatest possible brevity, the spirit of our blessed 
faith. That we aver to be universal in extent, in impres- 
sion, in power. Universalism treats of an infinite purpose 
and plan, confined to no sect, race, or clime, but embracing 
in its unequalled benefits and blessings universal human- 
ity. The glorious pillars upon which our spiritual fabric 
rests are faith, hope, and charity. ' But the greatest of 
these,' as saith the apostle, '.is charity.' Therefore, its 
strength and inspirations are enforced and expressed in a 
divine and catholic charity. 

" Think of what is signified by this name and this faith. 
Think of the comforting and consoling truths it implies and 
embodies. Think of the conditions it enjoins and the 
promises it makes, — conditions and promises worthy alike 
of Creator and created, of parent and of child. When we 
reflect upon what Universalism is, and upon what it seeks 
to accomplish ; when the glorious vision arises of the sub- 
lime results it will surely achieve for humanity, we are 
* lost in wonder, love, and praise.' In view both of the 
promises and blessings it exhibits, how can any, possess- 
ing this faith, be ashamed to confess, to honor, to defend ? 

" Finally, we remark that this glorious sentiment of Uni- 
versalism is advancing in the minds and hearts of men. 
This symmetric faith which we preach and defend is 
achieving victories on every hand. It assails hoary errors 
in church and in state, and these crumble and fall before it. 
As a pervading and beneficent spirit, it is embodying and 
expressing itself in science, in literature, and in art, — in 
the noblest monuments genius is rearing, in story and in 
song, in history and in philosophy. In all that men do 
and are in the generation that records their progress and 
their march, the spirit, if not the letter, of our blessed faith 



306 A DENOMINATIONAL OFFERING. 

is most manifest. Poet and painter, sculptor, historian, 
novelist, philosopher, every embodiment of science and 
every expression of art, — in thoughts, in words, in deeds, 
— bear universal testimony to the incarnation of our tri- 
umphant faith. God hasten the dawning of the day when 
it shall have achieved its last and noblest victories ; yea, 
when its final triumph shall have come ; when hope shall 
have flowered into fullest fruition ; when the redemption 
and reconciliation of humanity shall complete the kingdom 
of Christ and of God ; yea, when ' God himself shall be all 
in all.' " < m > 

A NEW ARGUMENT FOR UNIVERSALISM, 

" Now, it is a grand thing for any people to have arisen 
with a distinctive idea in the Christian church, — so dis- 
tinctive as to have caused them to stand apart from all the 
rest, if not by their own will, then by the will of others, 
who would not have them stand together. It is a grand 
thing, I say, to have such a distinctive idea, and to have 
stood forth and battled for it, and even though, after one 
hundred years, we but now find ourselves with an assured 
position in the church, yet if, after that one hundred years, 
we stand upon an assured position, conceded b} r all Chris- 
tian people, within the lines and bounds of the Christian 
church, then, I say, it is a grand thing for any one to have 
had any part in such a conflict ; and to-day it is a grand 
thing to have a part in this celebration of the victory which 
we have achieved in securing that position in the future. 

" And now, I wish to say this one thing, which I believe 
to be a new argument that to-day has been completed in 
the heart of Universalism, and which furnishes a sufficient 



EXCELLENCY OF VNIVERSALISM. 307 

cause for the existence of the denomination as a distinctive 
branch of the church. I mean this, — that we have been the 
educator of the world upon one of the most important ques- 
tions which to-day is agitating the minds of the religious 
people of this country ; I mean, more particularly, the lib- 
eral-minded religious part of the Orthodox churches of the 
land. Where there is not a profound conviction that the 
theology is true, and that everything is an error, there is 
necessarily a query existing in the mind as to whether the 
old dogmas of the church are really essential to the exist- 
ence of the church, or to the truth and goodness which the 
church has in its care. If, therefore, we as a people have 
demonstrated this grand truth, which I believe we have, 
then we have achieved one of the momentous successes of 
the religious age in which we live ; namely, we have shown 
to the world that there can be a Christian church rooted 
and grounded in the Christian Scriptures, firmly attached 
to the one rock, Jesus Christ ; and with all the spirit, with 
all the energy, with all the consecration, with all the self- 
sacrifice that are essential to carry forward the religious 
and the educational movements of our period, without any 
one of the old motives to piety, to self-sacrifice, or for 
obedience to God which the Orthodox church, even in its 
liberal forms, maintains are necessary to-day. I say, we 
stand before the world as a Christian church, utterly bereft 
of and having cast away all the old hopes of heaven for 
having done our duty, and all the old fears of hell if we do 
not do our duty. Therefore we stand before the world in 
this new aspect, of a church grounded in the Scriptures, 
loyal to Jesus Christ, and yet going forward with zeal and 
determination to do the work of the church of Jesus 
Christ, and establish his kingdom in the earth, without any 



308 A DENOMINATIONAL OFFERING. 

of those old motives and incentives which we have been 
told so many times are absolutely essential to the perpe- 
tuity and maintenance of a Christian church in this wicked 
world. 

" I say, this is wherein we are more than any other 
branch of the Christian church to-day ; and I tell you, I 
maintain that it is a new argument for Universalism ; for if 
we can prove, as we are now able to demonstrate, that the 
doctrine of endless damnation is a useless doctrine in an 
educated land, then we have shown to the world a new 
argument, which utterly does away with that which God 
has no longer any need of in this world, and which espe- 
cially man has no longer any need of. However we may 
regard, in the light of general intelligence, the existence of 
certain old erroneous ideas and dogmas, in the discipline 
and education of the world, yet, when the world grows to 
that point wherein it discerns that the old idc«a is an error, 
then the world casts it aside, while still the grand and 
noble movements of the world go on without it, although 
that idea may have been held and cherished as a profound 
truth by those who have been engaged in the noblest works 
and reforms of the world." (140) 

THE UTILITY OF UNIVERSALISM. 

" A belief in the utility of any religious truth can rest on 
no higher evidence than that which is involved in the con- 
sideration itself, that the truth believed to be useful is a 
truth. We have a right to assume, without any attempt at 
proof, that whatever God has seen fit to reveal to his creat- 
ures will, for the very reason that he has revealed it, be of 
service to them. If God reveals one of his purposes to 



EXCELLENCY OF UNIVERSAL! 'SM. 309 

man, it is our right, and, we may add, our duty, to presume 
that he perceives good will result to man from a knowledge 
of that purpose. The Divine Being himself is the judge as 
to what is best men should know, and what is best they 
should not know. If, therefore, God in any way, and in 
any particular, has made his truth accessible to men, we 
are safe in the assumption that it will be of service to 
men. 

" The argument in proof of the utility of Universalism 
is simply this : a living faith in the principles of Christian 
Universalism will make men wiser, holier, and happier, 
just so long as they have this living faith. Theoretically, 
the doctrine implies that the time will come when all men 
will have in a perfect degree this living faith, and hence 
will all become finally wiser, and holier, and happier. Is 
it, then, asked, if all men are ultimately, through the effi- 
ciency of a living faith, to be holy and happy, what neces- 
sity is there for laboring to imbue men with this living 
faith here on earth ? 

"We answer, the very same reason, which makes it 
desirable that men should have a living faith after the 
event of death, makes it desirable that they should have 
the same faith before death ; the very reason that makes it 
desirable that men should he holy and happy in the world 
to come, makes it desirable that they should, as far as 
possible, become holy and happy in the present world. 

" Our position is this : Universalism, or a living faith in 
God's love and wisdom, ultimately overcoming all sin and 
suffering, is desirable in itself desirable every moment, 
desirable in one world as much as in another, desirable in 
the world to come for the same reason that it is desirable 
in the world that now is ; and it is desirable for the reason 



310 A DENOMINATIONAL OFFERING. 

that in this moment and the next moment, in this place 
and in every place, in this world and in every world, it 
alone can give the joy of faith, — joy unspeakable and full 
of glory. If, as we here are permitted to assume, it can 
give this joy in eternity, it can give it now, and this is the 
reason why we are resolved to labor for it now. We urge, 
as an explanation of our zeal in its propagation, its utility, 
its moral and spiritual use, both for the present world and 
for the world to come." (30) 

THE WORTH OF UNIVERSALIS 31. 

"What is Universalism worth? More than most of 
even its professed believers realize. The world needs its 
softening and redeeming influence in every department of 
life, — in business, politics, and social relations. Where 
can we find the laws of duty, of an unimpeachable moral- 
ity, of true politeness, so fully explained, as in our inter- 
pretation of Christianity? We need individually, also, to 
be constantly reminded of the fact, that amid all life's 
trials we are in a loving Father's care ; that amid its 
pleasures we are not to wrap ourselves up in our selfish- 
ness, forgetful that all are members of one great family, 
and there are many who need our sympathy and assistance ; 
that we are not placed here for idle ease, but to labor for, 
and with, the Master, in the work of comfort and redemp- 
tion. Pleasure we may have, but the best kind can never 
be secured through selfish gratification, — only by living 
for others, while we live for ourselves. 

" When we look around upon the world, and see so 
much that we cannot understand, — sin, suffering, the, tri- 
umph of wrong for a season, — with what a cheering power 



EXCELLENCY OF UNIVERSALIS!!. 311 

comes the thought, ' Our Father is still with his children ; 
and nothing can occur to ultimately harm one of them ! ' 
No doubt, no fear, through this belief; only perfect 
trust. 

"And now that we have such a faith committed to us, 
for our own and others' benefit, what are we doing, or what 
are we willing to do, to show our gratitude for its bless- 
ings, and to carry out its spirit? We have noble, true 
souls among us, who are doing much ; but can there not be 
a vast deal more accomplished, if all who profess to believe 
in Universalism would do their part fully, and those who 
are ashamed to profess their belief would honestly own 
their conviction and labor where they ought? Of this we 
may be assured, that, ' having much given to us, of us much 
will be required/ If the truth, in its purity, has dawned 
upon our minds, and we are false to its teachings, we will 
deserve and receive condemnation. No ' Well done ' for 
such, though they attend ever so regularly upon the 
services of a church that should never be their Sabbath 
home. 

" But, even among those who attend our churches, how 
many devote as much time and means as they might do to. 
the cause of Universalism? Some of the early Christians 
gave up all, — their earthly possessions, hope of worldly 
gain, and life itself, for the Gospel. Are we ready to be 
as faithful ? But, if so much as that is not required of us, 
are we willing to do what we ought ? 

" This is our centenary year. Our pastors, with earnest 
efforts, are striving to lead their people into the spirit of 
the year. Shall we not accomplish more this year than 
in many of the past combined? Our ancestors waged a 
severe contest against Orthodoxy. The contest is by no 



312 A DENOMINATIONAL OFFERING. 

meapis ended, but enough has been gained to ensure certain 
success, if we labor as persistently as they. One hundred 
years of earnest toil, of brave encounter with grave errors, 
have resulted in very much gained for the truth. Let us 
take courage and make our present work tell upon the 
strongholds of error. 

" But let us remember that only as we live the doctrine 
will Universalism accomplish much good through us. Let 
us not talk about the worth of Universalism, unless we 
show our appreciation of its value by lives consecrated to 
its service." (113) 

ITS GREAT VALUE. 

" The value of Universalism is seen to the best advan- 
tage when we compare it to all other systems in relation to 
man's future destiny, — systems which leave it all uncer- 
tain. It is our greatest desire to inculcate a faith that 
delivers man from the fear and bondage of death, to which 
so many are subject all their lifetime. And none but those 
who have been delivered from this bondage, and elevated 
into the clearer light of Universalism, can realize the bles- 
sedness it conveys, or appreciate the truthfulness of the 
language of the apostle when he speaks of ' the joy un- 
speakable and full of glory' that flows from faith in the 
Gospel of the blessed Saviour. The writer of this article 
has been under the cloud, and emerged into the light of 
God's universal grace, and he is free to say that no consid- 
eration that earth could offer would tempt him to part with 
his present faith, and go back to that in which he was 
educated. It is 'more precious than gold, and all the 
things that are to be desired are not to be compared to it.' 



EXCELLENCY OF UNIVERSALISM. 313 

If such value is the experience of others, and if such is the 
value of that faith which opens the prospect of the redemp- 
tion of the world, it might well be expected that Univer- 
salists would be a peculiar people, zealous for the faith, 
and above all others diligent and earnest in its support. 
And yet we greatly fear that there are few of us who esti- 
mate it at a tithe of its value. 

" Faith, like all other gifts and graces, needs exercise 
and culture, in order to grow to full perfection and beauty ; 
and there are few mistakes more pernicious than that which 
makes a man imagine that, once having tasted the bread 
and water of life, he hath need of no more culture or 
exercise of faith for a lifetime. The truth is, faith must 
be exercised and nurtured, else it becomes weak and 
languid." < 14 > 

"Let a freedom to investigate Universalism become 
general, and who does not see how mightily our word would 
grow ; how fast the disciples of Universalism would in- 
crease ? Take away the false idea that any solicitude to 
know the truth of Universalism is a sin, and a grievous sin, 
and no words of promise can be too strong to set forth the 
increase of believers. But chains are riveted on thousands 
of souls. They dare not think of its value, lest their lips 
should betray them in some unguarded hour. They are 
kept in ignorance of the true grounds of our doctrine, and 
are told that some one in the town ' has tried to believe 
Universalism, but died renouncing it ;"' as though that 
could be renounced which never had been believed ! " (20) 

" Viewing life as it is ; knowing as we do how vastly 
short this world is of perfection ; how much there is needed 
to make it good and peaceful, — how sweet to think, that at 
last, amid all the jargon and disappointment of the pres- 



314 A DENOMINATIONAL OFFERING. 

ent, there is to be & final glorious end, — a heaven of rest for 
all at last ! No one can really contemplate the actual con- 
dition of life, without his thoughts reaching on, and desir- 
ing, yea, praying for, such a glorious result. All hope to 
pass to a more perfect state ; and it seems absolutely 
necessary that universal salvation should be true, to give 
the necessary calmness to life, and enable its trials to be 
endured. 

" And Universalism comes, in all its beauty and value, 
to give the needed rest. It comes like the breath of spring 
over the dreary shades of winter ; like the voice of some 
known friend when dangers gather thick around us. It 
has bid thousands, and still bids all men, to come, and feast 
on her stores of infinite pleasure, through a Father's love. 
Sweet Universalism ! Mid shocks and tumults, strife and 
confusion, grief and pain, sorrow and death, of this life, it 
comes, pointing out a heaven of rest for the weary, a 
world of joy for the sorrowing, a home of consolation for 
the mourner ; and all after the distracting scenes of this 
life shall have passed away." (110) 

WHY WE LOVE UNIVERSALISM. 

"We love Universalism because it points us to a heav- 
enly home, and reveals it as the inheritance of all. This 
world is a world of trial and suffering. Here, we have no 
continuing city, and we love that the best, which reveals, 
our heavenly home the clearest, and makes it a sweet home 
of joy and peace for every child of God. 

" Reader, do you love Universalism? We love the doc- 
trine with all our heart. It is, to us, a noble doctrine ; it is 
that doctrine which is 'according to godliness/ In our 



EXCELLENCY OF UNIVERSALIS!*. 315 

view, no other doctrine is so honorable to God, or so 
worthy the belief and support of man. Based as it is on 
the Rock of Ages, — on the clearest teachings of the word 
of God, — it is just the doctrine which is needed by the 
world. Here we see men ' alienated from the life of God 
through the ignorance that is in them, because of the blind- 
ness of their hearts.' We see poor, weak, erring mortals. 
Everywhere is the blight of sin. It has cast its stains over 
the fairest portions of the habitable globe. No soul has 
escaped its ravages. ' All have sinned, and come short of 
the glory of God/ 

"And what doctrine do we need as sinners? Do we 
need to be taught that God hates, or that God loves, us ? 
That God is our enemy, or that God is our friend ? Do we 
need to be taught that he will, or will not, cast off forever ? 
That his mercy is temporary, or that it is everlasting? 
That he is just, or unjust ? That he is a father, or a tyrant ? 
Evidently, our views of God, and of his purposes concerning 
us, will materially affect our conduct towards him ; and we 
can never be made to love God by being told that he is our 
enemy. No ! God must be to us ' altogether lovely,' be- 
fore we can ' love him with all the heart.' And the Apostle 
John says, 4 We love him because he first loved us.' 

" Now, Universalism is based upon love ; infinite love, — 
the ' love of God in Christ Jesus our Lord.' We heartily 
believe all those sayings, which speak of God as ' long-suf- 
fering, and plenteous in mercy,' as ' forbearing and forgiv- 
ing,' as ' kind even to the evil and the unthankful.' And 
it is because we regard God as so infinitely lovely, that our 
souls rise up to call him blessed : ' Blessed be God, even 
the Father of our Lord and Saviour Jesus Christ, who, ac- 
cording to his abundant mercy, hath begotten us unto a 



316 A DENOMINATIONAL OFFERING. 

lively hope by the resurrection of Jesus Christ from the 
dead.' Yes ! ' God is love,' tender love. And ' in this 
was commended the love of God, in that while we were yet 
sinners, Christ died for us/ And ' if God spared not his 
own Son, but gave him up for us all, how shall he not also 
with him freely give us all things ? ' 

" Again, Universalism comes home to the heart. It ap- 
peals to all that is good in men ; all that is godlike. As the 
apostle says, ' The word is nigh thee, in thy mouth and in 
thy heart, that is, the word of faith which we preach.' "We 
preach a doctrine which the heart delights in ; not that ' car- 
nal mind which is enmity against God, and is not subject 
to his law, neither indeed can be ; ' but the pure heart, in 
which the love of God is shed abroad. No man who has 
really tasted the love of God can believe that he is partial, 
or that he will endlessly punish any of his children ! No ! 
It is from a ivant of love that men teach this doctrine. 
True love delights only in blessing; never in cursing. We 
love Universalism, therefore, because it comes home to the 
love of our hearts. We do not fear to welcome it heartily. 
It is all we desire." (61) 

" I love the blessed doctrine of the restitution. I love 
it for its peaceful hopes and sweet consolation. ' When 
with rainy eyes we write sorrow upon the green graves of 
those with whom we have held sweet communion on earth, 
we, as Universalists, have an unfaltering hope of a re- 
union' in that better home, where the Father will wipe all 
tears away, and take to his own loving heart the lost prod- 
igal, penitent and happy. For this hope we prize our 
faith. 

" We love it, too, because it encourages the hope of uni- 
versal harmony and reconciliation in the universe of God. 



EXCELLENCY OF UNIVERSALISM. 317 

We always have a bright future before us, where no dis- 
cordant notes are heard ; where sorrow never sheds a tear, 
sin never casts a shadow, and where the sun of the soul's 
happiness knows no decline, no eclipse. And is not this 
hope essential to perfect our joy and our trust ? 

" For this assurance we love Universalism. But we prize 
it more for its redeeming power. It gives us such views 
of the goodness of God and the destiny of man, that our re- 
bellious souls are constrained to say : — 

" Lord, thou hast won ! at length I yield ! 
i My heart, by mighty grace compelled, 

Surrenders all to thee ; 
Against thy terrors long I strove ; 
But who can stand against thy lore ? — 
Love conquers even me." 

" May we all appreciate our faith. As we go out into 
the world, to discharge its duties, buffet its storms, and 
brave its trials, let us remember that integrity of soul and 
unyielding devotion to principle are required of all be- 
lievers in the great salvation. 

" And, by living in harmony with the teachings and 
spirit of the Master, we increase our own joy. It will make 
us 4iappy in life. It will be a sweet soother of our cares 
when adverse winds blow, and the earth grows dark. It 
will be a minister of consolation to us in the hour of death, 
and enable us to quit the world, ' like one who wraps the 
drapery of his couch about him, and lies down to pleasant 
dreams.' ' Mark the perfect man, and behold the upright, 
for the end of that man is peace.' " (U8) 

" Universalism will prove an irresistible religious power 
in the world when its grand ideas and doctrinal truths 



318 A DENOMINATIONAL OFFERING. 

shall be associated with a higher type of piety, and a more 
powerful spirit in the life of its followers. Philanthropy is 
a holy love. Deeds of charity, wrought out under the in- 
spiration of a tender sympathy, are beautifully Christian. 
Honesty in business is a noble virtue, but with these prac- 
tical works should be a devout and worshipful spirit, a 
blessed recognition of God as supreme, unto whom all 
praise is due. 

" We love Universalism. It is a most blessed religion. 
We cling to it with nervous energy as our grand hope, 
without which we could not keep our courage in life's great 
struggle, without which we could not bury our dear ones in 
peaceful assurance of reunion, or yield ourselves in quiet 
resignation to the awaiting summons of death. Universal- 
ism is everything to us, — our sunshine in darkness, our 
day in night, our peace in storm, our strength in conflict, 
our blessed way to the Father when, tired, faint, and weary, 
we would rest a while in the arms of his love. Thus loving 
Universalism, we would become more efficient apostles of it, 
more perfect mediums of its spirit, and more self-sacrificing 
in devotion to its work." (67) 

UNIVERSALISM A POSITIVE THEOLOGY. 

" Universalism is & positive theology, and has met with a 
splendid success, not because it has combated and beaten 
a few pernicious errors, but because there is at the core of 
it a vital truth which urges it forward and enthrones it in 
the popular heart. If I knew nothing more of it than its 
success, if I did not know a principle which it embodies, or 
a sentiment which it enfolds,- 1 should say that it is a pos- 
itive element in the religious world ; for, mark its progress, 



EXCELLENCY OF UNIVERSALISM. 319 

its triumph over the organized opposition it has met, — a 
triumph which is not outward merely, but over the heart ; 
for everywhere you will hear men say : ' It is a blessed doc- 
trine, and full of consolation and hope for those who be- 
lieve it ; ' everywhere you will see the weary heart, the sin- 
sick spirit, turning to it as a last refuge, as a support 
when everything else fails. 

" Universalism recognizes the right of man to be cared 
for here, and to be saved hereafter, which no doctrine has 
done before ; and he is cared for with a breadth of benevo- 
lence, and a sweep of charity, and a tenderness of love, 
which rival the tender sympathy of the Son of God. Uni- 
versalism regards the vicious and criminal with forgiv- 
ing pity, which no theology had done before it ; and see 
how the prison-cell has been sanctified by the presence of 
the holiest love, and the haunts of vice made radiant with 
the sweet ministrations of an all-embracing charity, which 
gathers up its garments so that they be not soiled in the 
effort, and stoops down to the lowliest, and lifts them up, 
and inspires them with hope, and helps them with a strong 
arm, and with prayer. And I know that Universalists, if 
they did not inaugurate these movements, are active in them, 
and that under every one of them lies a principle which 
belongs exclusively to our faith ; therefore, I say, that Uni- 
versalism is a positive power in the world, — a positive the- 
ology, — the power of God unto salvation. 

"It is supposed that Universalism derives its power 
from a single thought, the ultimate salvation of all men. 
But it is not so. That is, indeed, a grand thought. How 
the providence of God widens and glows with a divine 
purpose, as we view it in the light of that thought ! With 
what dignity it invests the meanest soul ! How the abused 



320 



A DENOMINATIONAL OFFERING. 



spirit, ensepulchred in a gross lump of clay, expands and 
bursts its cerements, and rises to the bright fields of 
immortal bliss, as we look upon it in the light of that faith ! 
What a bright halo it casts over life and mortality, help- 
ing us to bear our trials, and lifting us by joyful anticipa- 
tions into communion with angels ! But I repeat that it is 
not the idea that has given us power in the world, that has 
helped us to our progress. That is a tributary to another 
thought, which, in its practical effect upon humanity, is 
grander than that. It is this : God is our Father. We 
are brethren. Heaven is our eternal home ! " (65) 

" As men want a well-defined faith, so do they love a 
brave, resolute declaration of it. They will sooner em- 
brace error, squarely stated and vigorously affirmed, than 
truth uttered in feeble tones, or with a supplicating, com- 
promising air. The one will have the earnestness of con- 
scious sincerity ; the other the feebleness of suspected 
falsity. Vigor is communicative ; but one will not be vig- 
orous unless his convictions are well defined and well 
assured. A doubting or hesitating assertion never begat 
enthusiasm, and never will. It is born only of firm, un- 
questioned faith. We love to hear one say, I believe, or I 
do not believe, a given proposition." (66) 

" Positive Universalism is the distinct assertion of the 
doctrine of the final salvation of all. It is the belief that 
6 God will have all men to be saved, and to come unto the 
knowledge of the truth.' Around this doctrine, we, as a 
denomination, have rallied and organized. We feel it to 
be our duty to proclaim it to the world, as it is the duty of 
every sect to labor for the advancement of its own views of 
truth. The Bible, to us, is a Universalist book; Christ 
was a Universalist ; the apostles were Universalists ; Uni- 



EXCELLENCY OF UNIVEBSALISM. 321 

versalism was the doctrine of the prophets of old ; for 
1 God hath spoken of the restitution of all things by the 
mouth of all his holy prophets since the world began/ 
Acts iii. 21. 

" This, then, to us, is the doctrine of the Bible. And 
with this view, why should we not preach it ? Why should 
we be ashamed of the Gospel of Christ ? Is it not ' the 
power of God unto salvation to every one that believe th ' ? 
And is there any ' other name given under heaven among 
men whereby we must be saved, but the name of Jesus 
Christ'? Is not he 'the author and the finisher of our 
faith ' ? Are we not to be ' rooted and grounded in him ' ? 
Surely, if Christ was a Universalist, we need not hesitate 
to believe as he did ; neither, from the fear of the censure 
of men, should we conceal our opinions, and sanction a 
doctrine which at heart we abhor. An honest man can 
take but one course, and that is the course of frank avowal. 
If we can say ' We are Christians,' we can say ' We areUni- 
versalists.' It costs no more effort to say the latter, than 
to say the former. And why should we be ashamed of the 
name Universalist, if the doctrine is true? Is it not an 
expressive name ? Is there any other which is pleasanter 
to the ear, or which is more suggestive? Because of un- 
popularity, shall we refrain from avowing the truth? 
Christianity itself was once unpopular ; the Reformation 
was unpopular. The best things, indeed, have at first been 
unpopular. Truth has to make its way slowly along. 

" The tendencies of the. times, if we do not mistake, are 
decidedly in favor of a different theology, — the theology 
of Uni versalism. This is seen in all the churches. Ortho- 
doxy to-day is not what it was in the days of Calvin. 
Arminianism to-day is not what it was in the days of 
21 



322 A DENOMINATIONAL OFFERING. 

Arminius. There has been progress in theology, as in 
everything else ; and that progress has been in the direc- 
tion of Universalism. Hence, to be ashamed of Universal- 
ism is to be ashamed of that around which the hopes of the 
world are centring ; towards which all sects are rapidly 
gravitating." (61) 

THE CLAIMS OF UNIVERSALISM. 

The claims of a theory upon the public mind depend 
somewhat on the nature and character of its foundation ; 
upon its utility and importance, as a power for good in the 
elevation of mankind to the highest standard of morality 
and spiritual greatness. It must be conceded as a truth in 
morals, as in the sciences, that a religious theory has no 
claims on man for belief, if it does not rest upon a good 
foundation. It should be both reasonable and scriptural, 
and adapted to the wants and conditions of the human soul 
in every relation in life. It must be in harmony with the 
laws of God ; with his character and government, and the 
object of Christ's mission. Such is the theory of Univer- 
salism ; for it is a noble and generous sentiment, filling the 
heart of the believer with trust in God, and a life of immor- 
tal blessedness beyond the grave, (c) 

"We do not claim that Universalism, as held by any 
living Universalist, embraces all truths, not even all Chris- 
tian truths. Such a claim would assume that the treasures 
of divine wisdom are exhausted. It would assume that 
perfection of mind and character has been attained. Nor 
do we claim that what we all agree to as Universalism 
is absolutely devoid of error. We cannot conceive it any 
more possible for a finite and progressive mind to be free 



EXCELLENCY OF UNIVERSALISM. 323 

from mistake of judgment and belief, than for such a mind 
to be perfect in its attainments. 

" What we claim is simply this ; that Universalism in its 
essential particulars is the highest and most complete inter- 
pretation yet reached of the Christian religion. Not to be 
able and willing to avow such a claim would be an incon- 
sistency in the most vital point of our profession. We 
take the name of Universalist. We are set for the defence 
of Universalism. When, therefore, we cannot, with mind, 
heart, and will, defend Universalism as the highest and 
most complete interpretation of Christianity yet reached, 
we should take a different position, and labor under a 
different name." (30) 

THE WORKING CAPACITY OF UNIVERSALISM. 

" One of the best recommendations for any system of 
religion is its working capacity. If a religion seems per- 
fect in theory, yet fails in practice, it is of but little value 
to men. If a faith is apparently strong in its self-asser- 
tions and fortifications, and yet feeble in its work of 
moulding men and character, it serves the world but 
poorly. If it professes much, and does not do the works 
meet for such a profession, it has but little to recommend it 
to sympathy and support. Working capacity is the test 
of usefulness, and the great final argument which is to 
settle the question of the success and permanency of every 
religious system. 

" The religion which works most and best will be most 
successful, and ultimately regarded as truest. Work is a 
hard argument to resist. Work is a strong opponent to 
overcome. It is a competitor that wins almost every field. 



324 A DENOMINATIONAL OFFERING. 

It wields the sword of victory and bears the spoils from 
almost every scene of conflict. Work is God's ordinance, 
and it belongs to his religion. It is the right hand of 
mercy which gathers the fruits of salvation in the garden 
of the Lord. 

" Work is a quick agent ; truth is slower. Work is 
active to-day ; truth waits till to-morrow. Work takes ad- 
vantage of time ; truth lets time take advantage of it. 
Work secures pennies ; truth lets dollars slip. Work is up 
by daylight ; truth lies till sunrise. So work distances 
truth by its sheer activity. Truth is over-confident and 
trusts all to the innate power of right ; work is distrustful 
and lets no opportunity slip for an advantage. Work, 
therefore, is always successful when other things are 
equal. 

" Universalism, perhaps, is more deficient in work than 
in other qualities of value, as are all truthful systems from 
their restful leaning upon the truth. It inclines to the 
error of over-confidence in the efficient power of its truth 
and righteousness. It trusts too much to the immediate 
power of God, and the efficient rationality of man for see- 
ing and doing the right, and waits too patiently for the 
results which work alone can secure speedily. Knowing 
itself right, it waits too willingly for the people to become 
right. Holding the truth, it rests too contentedly in it. 
It falls into the common error of applying the poetic proph- 
ecy, 'Truth is mighty and must prevail,' to the active 
present. Truth is mighty ; but its power is silent and 
slow. Truth will prevail ; but its season of triumph is far 
in the future. 

" Yet, Universalism has been and is at work with a vigor- 
ous hand. It has had a rough country to possess, fortified 



EXCELLENCY OF UNIVERSALIS*!. 325 

at every point, defended by strong arms and organized 
and disciplined hosts. It has had a powerful enemy to 
overcome, — an enemy not only prepared, and strong, and 
numerous, but one stimulated with enmity to its doctrines 
and a bitter hatred of its claims. It has had to possess 
the land inch by inch, and maintain its ground against the 
combined plans and energies of all other systems and 
sects. It has stood alone battling for its truth, for a place 
to live and work, for a name, a people, and a church. 
Having secured a name to live, and a house to live in, 
it has gone vigorously at work for human redemption." (62) 

AS A PURPOSE AND A POWER. 

" We, are not without encouraging symptoms that the 
practical uses of Universalism are coming more distinctly 
into the foreground. And my position is, that the time 
has fully come when Universalism, as a faith, should have 
ripened into Universalism as a purpose and a poiver. I do 
not, in this, mean to say that the doctrine is no longer to 
be enjoyed ; I simply say that the attainment of the enjoy- 
ment must no longer be our object. The happiness will 
come, but it must come incidentally ; it must not be sought, 
only as a result. The question now presses, What shall 
we do with Universalism ? To what great purpose must it 
give vitality and effect ? And here let us by no means fail 
to perceive the fundamental fact, that our theology, if of 
any real worth, must tell us what to do. We are not first 
to find out what is to be done, and then hunt up a theology 
that will enable us to do it. 

" It would contribute nothing special to our present pur- 
pose, to say what, of course, we should assume to be cor- 



326 A DENOMINATIONAL OFFERING. 

rect, — that Universalism aims to. induce holiness of life ; 
for every other theology would make the same claim, and, 
with certain qualifications, the claim in every case would 
be just. It comes much nearer the essential facts to say 
that our theology purposes to make men holy from princi- 
ple rather than from policy, — that is to say, not for the 
reward of being holy, not to avoid the punishment of being 
unholy, nor with a view to any ulterior good, but simpty 
for holiness itself. But even this answer does not seem to 
present the radical effects in their consecutive relations. It 
will prepare the way for a more satisfactory statement, if 
we consider the fact, that Universalism acknowledges the 
essential rectitude of the human soul, — assuming that its 
depravity is not in its elementary substance, but in the 
virus of hereditary corruption, and the more culpable taint 
of voluntary disobedience. In other words, the soul has 
parted with the natural health, and disease, both as a mis- 
fortune and as a sin, rests upon it. All that is asked is, 
that the soul may become true to itself, — be strengthened 
by its own life, and perfected by its own growth, under the 
helping, inciting, and encouraging influences of divine 
truth. And we believe that our theology, by its corrective 
influences, opens the soul to the light of heavenly love ; 
brings it gradually, and, in the end, completely into the 
presence of God, so that the stream of holiness flows from 
it as sweet waters flow from, a healthy fountain, diffusing a 
verdure and exhaling a fragrance along the whole course 
of the perfected life. I say, then, that Universalism, in its 
practical relations to the human soul, purposes to give 
spiritual health. 

" If, in the remarks thus far offered, it has been made to 
appear, with a degree of distinctness, that, under the 



EXCELLENCY OF UNIVERSALIS*!. 327 

circumstances of our day and generation, Universalism, to 
be of any worth, must be recognized, not merely as a faith 
to rejoice the heart, but also, and primarily, as a purpose 
and power, — as a purpose pointing to a higher ideal of ex- 
cellence, and a power giving the pledge that the attain- 
ment of such excellence is possible, — there can hardly be 
occasion for a formal statement of the obligation resting 
on those whose profession it is to commend the doctrine to 
their fellow-men." (30) 

ITS DISTINCTIVE FEATURE. 

" The distinctive feature of Universalism is that it affirms 
the broadest and loftiest sentiments concerning God and 
humanity the mind is capable of receiving. When Paul 
affirms that the word of truth contained in the Gospel is ' in 
thy heart and in thy mouth,' we understand him to declare 
that the highest aspirations of the heart, and the most gen- 
erous expression of the lips are in the direction of truth. 
We find the highest test of truth, therefore, in this, that the 
best thing we are capable of conceiving is also the truest 
thing. Hence the peculiarity of Universalism is not so 
much in its dogmatism as in its direction ; and its dogma- 
tism is not so much in affirming the specialities of a creed, 
as in affirming certain fundamental principles whose truth 
rests on their harmony with the Infinite. The universe 
comprehends all material things united by a common law 
to a common centre ; and Universalism comprehends the 
whole round of truth flowing from the infinite fountain of 
all good. So far as it attempts to bring this infinite truth 
within the grasp of infinite minds, and apply it to a solu- 
tion of the problems of duty and destiny, it consists in the 



328 



A DENOMINATIONAL OFFERING. 



logical statement of certain universal propositions which 
compose its creed. The peculiar features of the Universal- 
ist creed, as found in the Winchester Confession, and all 
other authorized expositions, are contained in such broad, 
yet specific, statements as these : God is one, the possessor 
of infinite power, wisdom, and goodness, the creator, gov- 
ernor, and disposer of whatever exists. Mankind is one, 
of common origin, nature, and relationship to God. Jesus 
Christ is one, the common Lord of men, and Saviour of 
sinners. The law of duty is one, making common demand 
for the love of all souls to the one Father and the one 
brotherhood. Destiny is one, the common heavenly home 
to which all will at last return, through whatever wander- 
ings and discipline. Less than this is not the best we are 
able to conceive, and therefore is not truest ; better than 
this we have not yet been able to attain unto. 

" All religious systems turn to God as the author of our 
being, but no other can give a satisfactory answer to the 
question, Why did he make us as we are? When told that 
he made us merely to satisfy his own sovereign rule, re- 
gardless of our interest or destiny, we revolt against it as 
in the last degree tyrannical and unjust. When told it was 
only by way of experiment, that, by placing us in a state 
of probation, he might ascertain what he would do, we are 
compelled to protest against such weakness and folly. No 
statement will satisfy either the head or heart, save that he 
made us to be the constant recipients of his fatherly affec- 
tion and bounty. 

"All religious systems recognize the social instincts, 
and commend kindly and generous sentiments towards each 
other ; but no other system lays a foundation broad and 
deep enough to sustain the law of universal love. When 



EXCELLENCY OF UNIVERSALISM. 329 

told that human nature is totally corrupt, averse to all 
good, and inclined to all evil, we are not only crushed 
under a sense of our own moral impotency, but feel that 
here is justification for all the meanness of our own lives, 
and for all the hatred, warfare, and cruelty of the world. 
When we are told that while some are the children of God, 
others bear towards him no such relationship, and hence 
are utterly outcast from his love, we feel that the bands of 
sympathy are broken, and that prisons and tortures are the 
rightful portions of such vile wretches. Only when we 
look on all men as our brothers, bearing an indestructible 
image of God enstamped upon them, and holding towards 
him an inalienable sonship, can we embrace them all in the 
arms of our affection, and labor for their regeneration with 
an unfaltering courage." (68) 



PART X. 

THE POPULARITY OF UNIVERSALISM. 

UN1VERSALISM GROWING POPULAR. 

" Your attention is next directed to the fact that Uni- 
versalism as a faith is fast becoming the evangelical creed 
of Christendom. Many of the best minds, the profoundest 
scholars, the ablest theologians, of this country and of 
Europe, are adopting it. Nearly the whole Unitarian 
church has accepted it. The Episcopal church is full of it. 
It is largely represented in every Orthodox church in the 
land. The standard literature of- the day is saturated with 
its spirit, and its central idea glows upon the pages of our 
best authors. Universalism runs smoothly and naturally 
off the pen of Mrs. Stowe, and off the pen of her brother, 
Henry Ward Beecher. Dickens writes it down in his 
books, and makes it the soul of his Christmas carols ; 
Longfellow sings it in his ' Psalm of Life ; ' Whittier re- 
hearses it in his ' Tent on the Beach ; ' and great-hearted 
men and women chant it in the sweet choral of their loving 
deeds. It is fast growing into a universal belief. The 
whole drift of theological thought and sentiment is towards 
it, and souls yearning for better views of God and of the 
life immortal are turning their wistful eyes towards this 
best, this divinest interpretation of the Gospel ever given 
to the world." < 144) 



POPULARITY OF UNIVERSALISM. 331 

. . . " We now put the other side of the question : 
Who believes in universal salvation? To us, the answer is 
plain and positive, namely, All good men and women, every- 
where, believe it. It matters not what creed they have 
subscribed to ; to what church they belong ; by what de- 
nominational name they may be called, — they believe this 
great truth in their very hearts. They may not know it 
themselves ; education may have filled their minds with 
many prejudices against the name of Universalism ; social 
influences and pride of wealth and position may keep them 
from our churches ; but still, in their hearts is the convic- 
tion that the good Father in heaven will care for and save 
all his children at last. Not having made themselves ac- 
quainted with the doctrine, nor our methods of interpreting 
the Scriptures, they may find many passages which seem to 
prove a different doctrine. These are stumbling-blocks in 
their way, and cause many doubts and fears, we admit ; 
but, in spite of all these hindrances, their hearts still believe 
there is somewhere a happy home for all. 

" And, more than this, they love to hear it preached ; it 
is a balm to the soul. They are never so happy in their 
church as when their minister forgets his creed and talks 
of God's kindness and the salvation of men. It is a well- 
known fact that the most liberal ministers in the evangeli- 
cal churches are the most popular. Those churches whose 
ministers are accused of leaning towards Universalism, and 
who are censured by a few of the most bigoted of their 
hearers, are always well filled, and often overflowing. 
Such ministers are sought after by most of our popular 
churches, and command the largest salaries everywhere. 
The people do believe Universalism, and love to hear it 
preached. 



332 



A DENOMINATIONAL OFFERING. 



" Recently a prominent Universalist attended a Congrega- 
tionalist church in one of our Connecticut cities, there 
being no service at his own church that morning. The 
next day the Universalist was met by a member of the 
Congregationalist church, who asked, ' Was not that a good 
Universalist sermon our minister preached yesterday?' 
Brother W. answered, * Yes, that was good Universalism, 
and a fine sermon too.' — ' Did you like the discourse ? ' — 
c Yes, I thought it excellent/ was the reply. 

" Universalism is not objectionable, if preached from an 
Orthodox pulpit. It is the name which frightens them ; the 
sentiment they love." (91) 

The foregoing selections show in what way Universalism 
has grown popular ; and that it is still growing more popular 
in other respects and directions these pages will testify. 
The truth is always growing more popular, if the people are 
growing more intelligent ; for, with the increase of knowl- 
edge, there will be a desire to investigate, and learn what 
is truth. 

When we speak of the popularity of Universalism, we 
mean, first of all, that there is a feeling in the community 
to give us credit for what we are, for what we have done, 
and to learn for themselves what we believe and teach. 
As the spirit of our doctrine enters into all the great 
reforms of the day, it must exert an influence in the world, 
and with this influence there will be a tendency towards 
the light of noonday. Society will grow more charitable, — 
more like Jesus, — and appreciate the truth, let it come 
from what source it may. 

The age is advancing in the arts and sciences, and why 
not in religious truth, — that which is adapted to the wants 
of the race ? It is the heart of man that reaches out after 



POPULARITY OF UNIVERSALISM. ' 666 

the truth, to make him free and happy. With the advance- 
ment of civilization, and the -education of the people in 
general knowledge, our doctrine must become the popular 
faith in the world. All that is now wanting is more light ; 
not in theology, but upon other topics which inculcate our 
views indirectly. 

It has been shown in the Second Part of this work, that, 
as the dark ages approached and grew more dark, the doc- 
trine became hid ; for it is a sentiment that will not appear 
to exist unless there is light enough to comprehend its 
adaptedness and utility to promote the happiness of man- 
kind. The more enlightened any age or people become in 
general knowledge, the more deeply will Universalism 
become rooted in the popular mind. These are historical 
facts that cannot be rebutted. 

Hence, if it requires intelligence to make our faith perma- 
nent and popular, we have reasons to rejoice that it will not 
cease to exert an influence in the future ; for, as the people 
behold the good, the lovely, and the beautiful in our doc- 
trines, the more deeply will they love Universalism. It 
will become the cherished sentiment of their hearts. It is 
growing in popular favor from year to year. Some are 
advancing towards Universalism on the one hand, and, on 
the other, Universalism is advancing to take in those minds 
that are slow in their progress. And, with these facts 
before us, we see what our work is in all directions. Our 
light must continue to shine, (c) 

It has been remarked of late, by one whose moral and 
spiritual influence we all feel and acknowledge, that we can- 
not go back, and that there is no need of it. He says : — 

"We have our work to do. It is ours to present the 
positive side of our faith to the world. We need more of 



334 A DENOMINATIONAL OFFERING. 

real faith than ever, for it is an age of realities. As steam 
is of no practical use till it is condensed, so is our faith of 
no practical benefit to humanity till it is condensed, till it 
is put into use. Preaching is simply like suffering the 
steam to flow upward. Living it grandly is like condens- 
ing the same vapor into a propelling power. The best 
argument for our faith is the life of those who cherish it ; 
the best argument for Christianity is a Christian. 

" The complaint sometimes made, that Universalism is 
not growing, is without foundation. Universalism is grow- 
ing, even if our denomination seems to be standing com- 
paratively still. The whole church is permeated with our 
faith. There is so much Universalism in evangelical pul- 
pits, that the people are fast changing their ideas and 
coming virtually over to us, though personally aloof. 
Orthodoxy keeps its old shells yet, but they are filled with 
the new meat ! Its canons are of the past, dust and 
ashes ; its spirit is of the new, Christ and him cruci- 
fied." <*> 

" Allow me to say that we have reason to thank God and 
take courage as we contemplate the numerical increase of 
our denomination, and the fact that other denominations are 
embracing the distinguishing feature of our faith. 

" If we look back a century, we see the believers in ' the 
restitution of all things,' i like angels' visits, few and far 
between.' Before Murray came there were but few traces 
of Universalism in the United States. True, De Benne- 
yille, of Germantown, Penn., held to the ' restoration of all 
souls ; ' Rev. Richard Clark, of Charleston, S. C, it is said, 
4 for near fifty years maintained, both by preaching and 
writing, the doctrine of Universal Restoration ; ' Dr. May- 
hew, of Boston, advocated the same doctrine, and Elders 



POPULARITY OF VNIVERSALISM. 335 

Adam Streeter and Caleb Kich preached Universalism in 
Massachusetts and New Hampshire. But, after all, no 
great impetus was given to our cause till Murray crossed 
the blue waters of the Atlantic and planted a little church 
on the shores of the Delaware. Heretofore our doctrine 
had shed but a faint and feeble light ; it had been like the 
sparks of a fire-fly at evening, which emits only light enough 
to make the darkness visible around it. But now Murray 
had come, — Murray lifted up his voice in behalf of the 
great salvation ; and, from the hour he preached his first 
sermon in Potter's church to the present moment, Univer- 
salism has spread to the East and the West, the North and 
the South." ^ 

" The growing liberality of faith under the old creeds is 
the most hopeful sign of the times, but to the growth of our 
particular church it is evidently detrimental. It continu- 
ally 'draws our fire.' Members of other churches, into 
whose communion they were born, or have naturally drifted, 
are no longer thrust out for cherishing our heresy, and so 
they contentedly remain. Nay, in many of these churches 
our doctrine is no longer heresy ; not only are those frankly 
avowing it received into fellowship, but the church takes 
pains to state that such belief is no longer in the way of 
fellowship here, or salvation hereafter ! 

" We ourselves hardly realize how important has been 
our work in- the development of latent Universalism outside 
of our church. Where we have not been instrumental in 
producing it, we have been quick to perceive and only too 
gratified to proclaim. We have sought it everywhere ; not 
only with the instinct of sympathy, but in the eagerness to 
multiply weapons for our own defence. We have spoken 
of the Germans as a nation of Universalists ; but it was our 



336 A DENOMINATIONAL OFFERING. 

theologians who first called the attention of the world to 
the fact. The pages of poetry are luminous with our faith ; 
but this was hardly recognized until our own writers began 
to adduce the ' Testimony of the Poets ' to the great salva- 
tion." <**> 

UNIVERSALIS*! IN POETRY. 

" When we quote passages of poetry as Universalism, we 
take what the sentiment is, not what the writer intended to 
express ; for poets are like prophets, — they utter grander 
thoughts than they themselves are able to fathom : — 

" ' Truth crushed to earth will rise again, 
The eternal years of God are hers ; 
While error, falling, writhes in pain, 
And dies amid her worshippers.' 

" This poetry, without criticism, or protest, is upon almost 
every preacher's lips. And, too, it is what ever} r unsophis- 
ticated heart feels. Yet it is of the very essence of Univer- 
salism. Truth is to live, error is to die. Certainly the 
death of error must be more than a millennium of the uni- 
verse. But enough : — 

" « This life of mortal breath 
Is but the suburb to the life Elysian.' 

" ' These all ever have a glorious denouement,' 

as Tennyson makes the universe. Sweeping all things with 
a word, he says : — 

" ' One God, one law, one element, 
And one far-off divine event, 
To which the whole creation moves.' 

" So much for poetry, as the language of the heart. 
And these random quotations may sufficiently indicate that 



POPULARITY OF UNIVERSALIS*!. 337 

with which we wish deeply to impress the reader, namely, 
that, when free from the trammels of a creed, it clearly re- 
veals for our. faith a glorious provision in the constitution 
of the human soul." (20) 

" And now, what does all this indicate but a deep sub- 
soil of hope in the human soul, which is the legitimate and 
nurturing receptacle of our most excellent and precious 
faith ? It seems to me it can indicate nothing else. It does 
indicate that. So is our faith ' founded upon a rock.' 

" And this same, I think, also appears in the creations 
of the true poet ; — not the poet who merely versifies the- 
ology, or finds his theme in his own preconceived theologi- 
cal opinions, as do Young, and Milton, and Watts, and 
Pollock ; but the poet, ' nascitur non Jit,' and who sings 
the creations of his own soul, — who sings not for sect, nor 
custom, nor pensioned place, and whose own heart is the 
material and the inspiration of his lays. Such poets sing 
ever hopefully of some golden age to come. They never 
sing or chant the anomaly of a dismal region of immortal 
woe and despair, in the universe of a God of infinite love 
and justice. Hence Wordsworth's ' Gray-haired Wanderer,' 
comforting a mourner over a graveyard, says : — 

" 'I, speaking now from such disorder free, 
Nor rapt, nor craving, but in settled peace, — 
I cannot doubt that they whom you deplore 
Are glorified; or, if they sleep, shall wake 
From sleep, and dwell with God in endless love. 
Hope, below this, consists not with belief 
In mercy, carried infinite degrees 
Beyond the tenderness of human hearts ; — 
Hope, below this, consists not with belief 
In perfect wisdom guiding mightiest power, 
That finds no limits but her own pure will.' 



338 A DENOMINATIONAL OFFERING. 

" Do you say this is poetry? I know it is — and there- 
fore quote it ; for 4 poetry/ as says an able ethical writer, 
4 ever sings in accordance with the native feelings.' Step- 
ping upon her wing, the soul is ever borne up, not down ; 
save when she is dragged down, as she often has been by 
some miserable passion or more miserable theology. 

" Thomson is another of nature's poets, with spirit as 
pure as ever swept a lyre. And thus he sings : — 

" ' Should fate command me to the farthest verge 
Of the green earth ; to distant barbarous climes ; 
Rivers unknown to song, where first the sun 
Gilds Indian mountains, or his setting beam 
Flames on the Atlantic isles; 'tis nought to me, — 
Since God is ever present, ever felt, 
In the void waste as in the city full, 
And where he vital breathes there must be joy! 
When e'en, at last, the solemn hour shall come 
And wing my mystic flight to worlds unknown, 
I, cheerful, will obey. There with new powers 
Will rising wonders sing. I cannot go 
Where universal love smiles not around, 
Sustaining all yon orbs, with all their suns, 
From seeming evil still educing good, 
And better thence again, and better still, 
In infinite progression. But I lose 
Myself in him, in light ineffable! 
Come then, expressive silence, muse his praise!' 

" This is true heart-poetry. In method, and height and 
depth of expression, it seems perfect as though written be- 
neath the cherubim upon the mercy-seat of nature's holy of 
holies. I have not language in which to express my admi- 
ration of it ! It marks the human soul as deeply inlaid with 
the elements of a better theology than that which was born 
and nurtured under the long night of the middle ages." (98) 

" We are jubilant, also, because the literature of our land 



POPULARITY OF UNIVERSALISM. 339 

and of the world is pervaded by the spirit of Umversalism, 
the spirit of love, which is the spirit of our faith. Tenny- 
son and Whittier are especially the minstrels of that glori- 
ous faith, albeit they may ignore the name of Universalists. 
I heartily thanked the Quaker poet once for his poems, 
which had blessed my soul, and strengthened me in the 
great hope that good would finally triumph over evil, and I 
called them thoroughly Universalist poems. He disclaimed 
his deserts, and said that he was not prepared to say that 
all souls would be saved, but thought that God would do 
the best he could for every soul. This is what Universal- 
ists believe, I told him ; and because God will do the best 
for the race that is in his power, each soul shall be brought 
out of nature's darkness into the marvellous light of truth, 
and therefore to holiness and joy that shall run parallel 
with its existence. So, though the sweet poet could not 
call himself one of us, we will yet be jubilant over the 
fact that God moves his pen to express the truths we cher- 
ish. May his influence extend until the name ' Universal- 
ist ' becomes synonymous with the term ' mankind.' Do 
you remember this paragraph in the pleasant little memo- 
rial volume which our brother, Eev. John G. Adams, pre- 
pared concerning his angel wife ? ' How complete the name 
is ! ' said Elizabeth Barrett Browning to an American 
clergyman at her home, as they were conversing upon 
Christian faith and experience ; and her visitor, in answer to 
her question, ' To what church do you belong ? ' said, c I am 
a Universalist/ and gave her some account of the church 
and its doctrine. ' Universalist,' said she, meditatively, 
4 how complete the name is, and how beautiful ! How 
much it expresses, — universal truth, universal faith, hope, 
charity ! It embraces God, and every child of God in the 



340 A DENOMINATIONAL OFFERING. 

fulness of love ! ' The name seemed to her an embodiment 
of all that was excellent in theology and religion." (11) 

UNIVERSAL1SM IN EUROPEAN LITERATURE. 

" The reflecting observer of God's providence, in the affairs 
of men, will often be gratified in beholding the silent 
energy with which his truth is advanced by agencies appar- 
ently unconnected with theology ; and, also, how that truth 
will, in its turn, create new agencies of further advancing 
and enlightening the nations. Hence, look where we may, 
among the toilers for humanity ; the pioneers of moral re- . 
form ; the sturdy warriors against abuses in the church and 
state ; the thinkers in every field of literature ; the hopeful 
petitioners and child-like learners at the feet of Jesus, and 
the footstool of God ; and the ardent aspirants after greater 
freedom, light, purity, and love, — among each and all these 
classes of progressive spirits, more numerous now than in 
any past age of our world, you will find a common senti- 
ment floating, yet most like a bright cloud, but steadily 
condensing into a substantial principle of faith and action. 
That sentiment is the fatherhood of God, and the brother- 
hood of man. 

" Of late years, the literature of Europe generally, and 
especially that of Great Britain, with which we are best 
acquainted, has more and more strongly reflected the exist- 
ence of this sentiment in the minds and hearts of the 
world's thinkers and teachers. Especially, if we take a 
stand-point for observation a few years back, will this 
religious progress in literature be rendered more apparent. 
Not in negative indications merely ; for there is much to 
praise in its positive religious inculcations. The sentiment 



POPULARITY OF UNIVERSALISM. 341 

of Universalism has been gradually pervading many of the 
best heads and hearts of the literary and scientific circles 
of Europe. The precise extent cannot be easily ascer- 
tained ; for as there is no Universalist denomination there, 
into which its advocates are gathered, — as the sentiment, 
in fact, is not considered a sectarian one, but may be freely 
avowed in nearly all sects without censure or reproach, — 
we cannot easily count numbers, or measure extent. 

" The first avowals of Universalism, in light literature, 
were made by Richardson, author of ' Pamela ' and ' Sir 
Charles Grandison,' and by Henry Brooke, author of the 
' Fool of Quality/ — both of the school of Fielding and Smol- 
let, but greatly elevated above their compeers in the purity 
of the moral and religious character of their productions. 
Daniel De Foe, author of ' Robinson Crusoe,' — a work 
whose moral purity and natural piety render it suited to the 
many generations of future time whose perusal its intense in- 
terest secures for its pages, — inserted in that work a strong 
expression of his disbelief of endless suffering and sin. 
Mrs. Barbauld (and probably Dr. Aiken), as well as her 
husband, is also well known to have advocated Universal- 
ism ; and Miss Edgeworth was strongly suspected of enter- 
taining the same faith. The autobiography of Leigh 
Hunt abounds in the sentiment of Universalism. (8) 

THREE FORMS OF UNIVERSALISM. 

"Universalism is manifested, in our time, under three 
forms, or taught by three methods : as a philosophical idea 
in literature ; as an emotional sentiment, in all the higher 
expressions of pulpit eloquence ; and as a truth of revela- 
tion, in the ecclesiastical body that bears its name. 



342 A DENOMINATIONAL OFFERING. 

" As manifested in the first and second form, Universal- 
ism is popular. 

" The literature in which it is most clearly expressed, or 
indicated, is the literature which is most eagerly sought, 
most widely read, anfl most widely cherished. For the 
sake of greater precision, we will limit the statement to 
works of the imagination. No one will question that 
writings of this class are far more widely read than those 
of any other. No one will deny that they reflect, and ad- 
dress themselves to, the actual sentiment of society, far 
more felicitously than works of a graver cast. 

" Again, as an emotional sentiment, spontaneously ex- 
pressing itself in the higher moods of the spiritual mind, 
Universalism is prevalent and popular. Almost all gifted 
and aspiring preachers give utterance to it, soon as they 
rise above the palings of their theology, and surrender 
themselves to the spirit of truth. Universalism is thus 
innocently preached in thousands of Orthodox pulpits, — 
spiritual Universalism, we mean ; the doctrine of infinite 
and all-conquering love, and its practical corolla^, uni- 
versal charity and justice. The preacher, if he be a supe- 
rior man, with a mind liberalized by learning and a 
heart full of generous impulses, breaks over the limits of 
his creed soon as his soul takes fire, and goes foraging over 
the unexplored fields of truth ; thereby reaping the treas- 
ures of heresy without incurring its penalties. 

" Orthodox preachers who are addicted to making excur- 
sions of this kind are the most popular of their class. 
Their congregations are partial to fresh meat. There is no 
spiritual edification to be compared with the satisfaction 
of listening to a Universalist sermon, pronounced by a 
minister in the order of Orthodoxy, with no disturbing sus- 



POPULARITY OF UNIVERSALISM. 343 

picion that it may not have been coined at the evangelical 
mint. To enjoy the immunities of heresy, and still retain 
the prestige of Orthodoxy, is a favor too precious, we sup- 
pose, to be awarded to any but the elect ! 

"Thus popular is Universalism, considered as a philo- 
sophical idea in literature and as an emotional sentiment 
in preaching. 

" But, when we come to the third form in which it is 
manifested, — as a truth of divine revelation, incorporated 
in an ecclesiastical bodjr, — we find it unpopular ; not wel- 
comed, not admitted to social standing, but opposed, 
reviled, depressed. 

" "Why is it that ecclesiastical Universalism still occupies 
a subordinate position, and is made to struggle for life 
under the ban of public opinion ; even in communities where 
philosophical and emotional Universalism are popular and 
prevalent ? 

" One reason is patent. Theological Universalism, or- 
ganized into an ecclesiastical power, is aggressive. It is a 
standing challenge to the old theology ; and all who are 
interested in the preservation of the sacrificial systems are 
naturally instigated to oppose the new faith." (41) 

UNIVERSALISM A REFORMER. 

" Universalism has been a philanthropic reformer, — a 
Howard in the church, — a good Samaritan on the way of 
life. It has ministered to the bruised and bleeding ; be- 
friended the friendless ; visited the sick and those in 
prison ; shown mercy to the outcast and criminal ; had 
pity for the slave and the poor victims of lust and appe- 
tite. It has dealt tenderly with the erring, and shown itself 



344 A DENOMINATIONAL OFFERING. 

the friend of sinners. Yes, in doing this, it has reproved 
sin always and everywhere, and pressed the solemn truth 
that God disapproves and punishes all wickedness. It has 
visited legislatures and governors in its strong appeals for 
better laws, and done not a little to modify the civil and 
criminal code of the country. It has stoutly opposed 
all that is barbarous in theology, in law, in practice, and 
lent a helping hand to all good reforms. It has been fore- 
most in all humane and generous works. 

" Universalism has lent truth and grace to the pen of 
modern literature. It has given inspiration to many of the 
sweetest poets of modern times, touched with a tender 
humanity many scholarly hearts who have put strains of 
holiest music into verse, and written noble Christian 
thought into undying books. It has fired not a little of 
modern oratory. At this time nearly all of the finest 
orators of this country are in close sympathy with its sen- 
timents. And it has affiliated in like manner with science, 
and helped largely in that reciprocal work of improvement 
which science and theology, by mutual co-operation, are so 
rapidly effecting. In Germany, England, and America, it 
has so moulded the educated mind as to modify the laws, 
books, sermons, hymns, songs, popular institutions, and 
the tastes and culture of the people. It has already insti- 
tuted a new order of things in the inner life of the world. 
Its direct and indirect efficiency in producing the great and 
beneficial changes of the last fifty years, has been more 
potent than its opposers have dreamed of, or only its 
warmest friends have dared to claim. It has been, indeed, 
the dayspring of modern times." (62) 



POPULARITY OF UNIVERSALISM. 345 



UNIVERSAL1SM IN THE ENGLISH CHURCH. 

" In the sermons preached in St. James Chapel, York 
Street, London, by the Rev. Stopford A. Brooke, M. A., 
we seem to have almost a continuation of Robertson. In- 
deed, as his friend and the editor of his works, Brooke was 
in quick S3 T mpathy with Robertson ; and in phraseology 
and illustration, peculiarly his own, he preached in the 
vein of the famous Brighton rector. Mr. Brooke's dis- 
courses are elaborately prepared. They were thought out 
carefully, and were put together artistically. It is clear, at 
the most cursory reading, that the preacher is a master of 
style. But his is the art that overcomes all affectation of art. 
He has acquired the most difficult of all arts, — that of being, 
as well as trying to be, natural. So much for the master. 
But what shall we say of the matter ? Can men preach Uni- 
versalism in its form and phraseology, as well as in its spirit 
and inference, in St. James Chapel ? In the sermon, ' The 
Festival of All Saints,' Mr. Brooke unequivocally asserts 
that, if at last a single soul is lost in woe, or in annihila- 
tion even, God's plan is a failure ! If a single soul perishes 
forever, evil wins the day ! The festival of All Saints, he 
says, celebrates the victory over evil. Then there must be 
such a victory, or there is no legitimacy in such a festival. 
' Is that work ever to cease ? ■ the preacher asks. ' Yes,' 
answer some ; ' it will cease when all the redeemed are 
gathered in, when the number of the elect is complete.' 
And where are the rest, we ask, — the millions who have 
not reached your elect standard ? ' They are in hell forever,' 
is the reply, ' deepening in evil, baffled revenge and hate, 
consuming and ruinous despair ; growing darker and fiercer 



346 A DENOMINATIONAL OFFERING. 

against God, the good, from day to day of everlasting pun- 
ishment.' Is that the cessation of God's work? Is that 
the result of the magnificent work of Christ? Is that the 
lame and impotent conclusion of the organization of the 
great society of the church of Christ ? Is that the end of 
the war against evil? Then I can only say that it seems 
no triumph at all to me, but ignominious defeat. Then 
good is not omnipotent, for it is impotent to root out evil. 
Then love is not lord of all, for it cannot conquer hatred. 
Then, indeed, we are not Christians who believe in perfect 
good, but Manichseans, who believe in two rulers, who 
divide between them a universe in which the evil ruler 
is with difficulty kept down by the power of the good 
ruler . . . 

"But Mr. Brooke is not satisfied with a repudiation of 
the doctrine of endless punishment. Between this and that 
of redemption is the alternative of annihilation. He is 
quite as explicit in repudiating this. He quotes some as 
saying that ' the battle against evil will cease when all the 
redeemed are gathered in, and all the wicked annihilated. 
God will not punish evil men forever, he will destroy them. 
Thousands of souls which have not reached the end of their 
existence shall be utterly blotted out, and God and good 
be all in all. They point to the analogy of nature, that out 
of fifty seeds it scarcely brings one to bear.' 

" To this Mr. Brooke replies, that ' they forget that for 
the use of an analogy there must be some resemblance of 
relations between the things compared ; and I should be 
glad to know what real analogy there is between a seed and 
a soul. They forget also the torture to a human soul 
which comes with the thought of the possibility of annihila- 
tion. They forget the ineradicable sense of immortality, 



POPULARITY OF VNIVERSALISM. 347 

of continued individuality, which clings to the heart of the 
basest and wickedest of the race. There is that within 
us, — and it is one of those intuitions which, though they 
prove little, no wise man thinks meaningless, if he believes 
in a God who has given ideas to the soul, — there is that 
within us which prefers even the thought of torture to that 
of cessation of being. They forget that God is dishonored, 
when he confesses himself incapable of redeeming the souls 
of men whose Father he has proclaimed himself to be. 
In assuming fatherhood, he has assumed the duties of a 
father ; and to destroy children because he can do nothing 
with them, — to give up hope for them, — is an idea I cannot 
connect with the Almighty Being who revealed himself in 
Jesus Christ. If one soul perishes forever, it is a failure ; 
evil has won the day/ 

" And, all through, the same great truth is. elaborated and 
illustrated. There is not a little Universalism taught in 
churches nominally Orthodox ; but taught as a hint, as a 
possibility, as a suggestion, as an inference, — taught in 
principles and premises, not in developed, wrought-out 
deduction and statement. But if any Ballou, Sawyer, 
Miner, or Thomas can teach Universalism more explicitly 
than the Rev. Stopford A. Brooke, we wish they would 
undertake it. As yet they have not done it. We confess 
to something of pride, certainly to much of satisfaction, on 
finding that the great faith for which we have humbly toiled 
so long, and which we long to see advanced in strength and 
influence, is so directly and forcibly set forth in this volume 
of sermons from a London churchman, and the friend of 
Kobertson." < 136 > 

"It is well known that Rev. Frederick Dennison 
Maurice, at present Professor of Moral Philosophy in the 



348 A DENOMINATIONAL OFFERING. 

University of Cambridge, England, is a Universalist. We 
do not mean by this that he takes this name as descriptive 
of his religious opinions, or that he has any denominational 
connection with the sect owing allegiance to the great truth 
of universal salvation ; but he is one of that large class of 
English thinkers and scholars, of the ' Broad Church ' order, 
who are opposed to the doctrine of endless punishment, and 
who delight to entertain that larger hope of God's unfailing 
love that finds no logical sequence save in the doctrines of 
our faith. Years ago, when Mr. Maurice was chaplain of 
Lincoln's Inn, and Professor of Ecclesiastical History in 
King's College, he published a volume of ' Theological 
Essays,' in which he maintained the position that a theology 
which does not correspond with the deepest thoughts and 
feelings of human beings cannot be a true theology, and in 
which he set forth, in a becoming spirit and with great 
wealth of statement, his dissent from various points of the 
old faith. One of the essays of this volume was on eter- 
nal life and eternal death, and contained the following 
paragraph, in which the writer discovers his faith in the 
great redemption of the future : — 

" ' I ask no one to pronounce, for I dare not pronounce 
myself, what are the possibilities of resistance in a human 
will to the loving will of G-od. There are times when they 
seem to me — thinking of myself more than others — 
almost infinite. But I know there is something which must 
be infinite. I am obliged to believe in an abyss of love 
which is deeper than the abyss of death. I dare not lose 
faith in that love. I sink into death, eternal death, if I do. 
I must feel that this love is encompassing the universe. 
More about it I cannot know ; but God knows. I leave 
myself and all with him.' 



POPULARITY OF UNIVERSALISM. 349 

" The views disclosed in these essays, especially in the 
one from which the foregoing is an extract, gave great 
offence to certain church dignitaries, and a correspondence 
ensued between Mr. Maurice and the authorities of King's 
College, and a movement was instituted to exclude him 
from his professorship, on the ground that he had departed 
from the Orthodox faith. But Maurice planted himself 
fairly on the ground that it was not competent for the 
authorities to cast him out as a heretic, for declining to 
dogmatize on a subject which the articles of the Church of 
England had wisely left unsettled, and called upon them to 
state what article of a true churchman's faith he had vio- 
lated by pronouncing the opinions recorded in his book. 
The church dignitaries were silent, but soon resorted to the 
last argument in their power, and declared his chair in the 
college vacant. From this controversy resulted his letter 
to Dr. Jelf, the principal of King's College, on ' The "Word 
Eternal and the Punishment of the Wicked,' in which was 
enforced the doctrine of the original essay, and also a sig- 
nification of the word ' eternal ' not inconsistent with learn- 
ing or Scripture, and yet permitting the larger hope of 
universal redemption as an ultimate of the divine love." (120) 

RESPONSE TO THE PRINCIPLES OF UNIVERSALISM. 

" It is a fact interesting to observe, that men of strong 
intellectual powers, and great moral and literary culture, 
who were not professionally bound to the support of the 
popular creed, have generally loathed and repudiated the 
distinguishing doctrines of the dominant church, and cher- 
ished the essential principles of the Universalist faith. 
With regard to many of them, they were not theologians. 



350 A DENOMINATIONAL OFFERING. 

and had not opportunity to give that attention to the study 
of the Scriptures which should enable them to vindicate 
the sacred writings from the perversities and abuses of 
sectarians. But, understanding the spirit of Christianity, 
their clear and educated intellects have seen that this 
spirit, associated with infinite wisdom and power, must 
work out an ultimatum of universal good. How exceed- 
ingly joyful it would have been to have seen that the letter, 
as well as the spirit, of Christianity, authorizes this glorious 
ultimatum ; that it is, throughout, the revealed purpose of 
the gospel mission to work this result ! " (15) 

" We might particularize, had we space, but we have not, 
and must forbear. We may mention Charles Kingsley, 
Dickens, Leigh Hunt, the Howitts, Wordsworth, Mrs. 
Stowe, Longfellow, Bryant, Miss Cummins, Misses Carey, 
Jean Ingelow, Prof. Holmes, E. P. Whipple, and numerous 
anonymous writers in our magazines and other periodicals, 
on both sides of the Atlantic. The influence of these writ- 
ers is immense, and they are doing much to soften down 
stern creeds, and make men and women feel and act nobler 
and kindlier towards others. Indeed, Universalism seems 
congenial with the very essence of a high and refined liter- 
ature, while partialism withers the fresh imagination and 
quenches the fires of genius. 

" These and other facts that might be adduced indi- 
cate the general prevalence of our faith. They show that 
the world is beginning to recognize a religious system more 
congenial with man's holiest desires, and better fitted to 
supply his spiritual needs." (51) 



POPULARITY OF UNIVERSALIS!*. 351 



SCIENCE LEADS TO UNIVERSALISM. 

" There is nothing in Universalism which fears, or is 
opposed to, the criticism of the most scholarly minds. On 
the contrary it asks that its great doctrine of God's im- 
partial love be studied in connection with every department 
of scientific knowledge, and that its assurances of the final 
triumph of good over evil be sought, not in the holy 
Scriptures only, but also in that law of progress, every- 
where active, everywhere effective, out of which so much 
order, beauty, purity, and happiness have already been 
evolved, and which, in God's hand, cannot fail of its per- 
fect work. It says to the Christian who cherishes its prin- 
ciples, ' Employ both mind and heart in thy great work. 
Call to thine aid philosophy, ethics, history, and logic, and 
let them all find a helper, a co-witness, an illustration and 
sanction, in the Gospel of Christ. Yoke theology and 
science together, for God intended them as co-workers. 
Study nature, holding the Bible in one hand ; and when 
you would contemplate the providential dealings of God 
with man, let the past, through history, act as interpreter 
for the present and the future.' 

" I confess that I do not know what scholarly and de- 
vout brothers mean when they talk of getting out into a 
broader liberty than is tolerated by Universalism, where 
they can have a more free religion. I am prepared to 
assert and to maintain in this, or any place, that Univer- 
salism not only tolerates the greatest freedom of thought in 
matters of religion, but that it has led the way towards 
such freedom, acting as the pioneer of thought in all direc- 
tions, in opposition to the influences of other religions. 



352 A DENOMINATIONAL OFFERING. 

Go back in thought to the years when our doctrine was not 
known by its present name, and when only a little of its 
spirit was manifest in the churches. Was there freedom 
for the mind in those times ? Ask Galileo, who, suffered 
imprisonment for the publication of a single scientific fact. 
Ask the great Kepler, who was denounced for thinking be- 
yond the dogmas of a creed, and who, with truths fresh 
from God's first testament, was afraid to utter them. Ask 
the gifted and skilful Angelo, whose genius was fettered, 
cramped, and perverted by the church that patronized him, 
yet made him slave to its ideas ; and questioning thousands 
more, who, seeking to project new ideas into the mental 
darkness of those times, were thrust back, held, and 
silenced by an illiberal and bigoted priesthood ; end your 
inquiries by asking him, who, seeking to reform the church, 
found himself outside the pale of its fellowship and be- 
neath its most terrible anathemas. 

" In those centuries there was no such thing as freedom 
of thought. All the progress then made was in opposition 
to the spirit of the popular religions of those times. It is 
true that Columbus followed his liberated thought across 
the ocean, and added another continent to the map of the 
world ; but, in doing this, he encountered scoffing and deris- 
ion from all the ecclesiastics of his own Genoa. Coper- 
nicus sent forth his thought into the deeps of space, and 
found the path in which the earth revolves ; but, in doing it, 
he was treated with cold disdain by the very church at 
whose altar he ministered. 

" When Relly was preaching the doctrine of God's im- 
partial grace, on the other continent, the [ Novum OrganunT 
of Lord Bacon was caught up by a new interest, and, under 
the approving smile of a theology which commended the 



POPULARITY OF UNIVERSALISM. 353 

exercise of thought and reason in matters of religion, it 
soon ripened into a grand harvest of science. 

" When Murray and Winchester were preaching in this 
country, and saying to the people, ' God gave you the won- 
drous powers of intellect which you possess, with intent 
that you should use them in seeking for truths, in all direc- 
tions/ Franklin was taming the lightnings, and ranging 
through great realms of philosophy, with unexampled suc- 
cess. 

"As our doctrine prevailed, and like leaven was mani- 
fest in the popular theology of those days ; as the views 
of Kelly, Murray, Ballou, and others of our now sainted 
fathers, spread far and wide, finding minds to approve and 
hearts to welcome them wherever they are proclaimed, — 
Cuvier was making his collection of comparative anatomy ; 
Buckland and Lyell were unfolding the mysteries of geol- 
ogy ; Herschell was sweeping the heavens with his grand 
telescope, and Humboldt was weighing the stars as in bal- 
ances, detecting and tracing the electric currents in the 
earth, and causing the nations to lift their hands in amaze- 
ment at the truths he evolved from every department of 
nature. 

" I do not say that these men of science were Universalists. 
I do not saj' that Universalism, so called and so known by 
the men just named, wrought this great change, and led the 
way to the progress now realized ; but I do say — what can 
be clearly shown — that it was a mighty and efficient agency 
in setting thought free from the theological shackles it had 
worn for centuries ; and that all the freedom now enjoyed in 
Christian lands, whether scientific, political, or religious, 
finds an advocate and a sanction in our most precious 
faith." <"> 



354 A DENOMINATIONAL OFFERING. 



THE TENDENCIES OF THE AGE. 

" Another of these indications we discover in the liter- 
ature of the age. The complete circle of literary produc- 
tion is the complete representation of the spirit of any 
period. Herein are reflected the manners and opinions of 
society. In the minds of men of genius, the great ideas of 
time culminate. Homer, Ariosto, and Goethe may be re- 
garded as the best exponents of the age in which they 
lived. 

" Thus, by examination of the highest literature of any 
period, we arrive at a knowledge of the leading ideas of the 
time. Most accurately, perhaps, are these displayed in the 
poets and philosophers, as they are not confined by the 
forms that often crush the genius and impede the genuine 
utterance of the historian and the man of science. The 
great poems of an age represent its highest ideal ; the blind 
aspiration of the mass purified and exalted in the soul of 
the poet. Its philosophical systems are the attempts of 
lofty minds to solve questions which have arisen in the 
progress of mankind. Thus are expressed the mental 
hopes and difficulties of the period. 

" We have said the sentiment of love, which is the basis 
of Universalism, is deepening in our times. If this be so, 
we shall discover it in the literature of the age. Poetry 
will breathe a spirit of humanity unknown before, and phi- 
losophy will reason more than ever upon the worth and 
destiny of man, and the supremacy of love in the govern- 
ment of the moral universe. Such is the fact, as it must 
appear to every impartial and critical observer. 

" We have only to mention the names of the great poets 



POPULARITY OF UNIVERSALISM. 355 

of our age to verify this assertion. Scott, whose overflow- 
ing humanity envelops like an atmosphere the scenes he 
portrays, whose humor and love lead us through the rugged 
period of an early civilization, instinctively concealing its 
hard features, and revealing only its pleasant associations ; 
Southey , who loves in Eastern tale and gorgeous allegory 
to sing the triumph of love and the overthrow of evil; 
Wordsworth, the poet of common life, tearing the hard 
forms of materialism from all things around us, and reveal- 
ing in them an ideal beauty and a spiritual meaning, the 
poet of humanity, who sings of the sufferings, the hopes, 
and the joys of humble men; Shelley, driven by the 
tyranny and the lying theology of his country to renounce 
his God and Saviour, yet reposing upon the great idea of 
love, with a faith which may shame many a man who would 
cast a stone at his grave ; even poor Byron, whose dread- 
ful misanthropy only revealed the depth of the love that 
was so turned awry, and who seems to have been created 
to stand for all time a monument of the desolation that 
comes upon the soul that hates ; Bailey, whose religious 
fervor and lofty imagination redeem his rough and inhar- 
monious style ; Barrett, from the gloom of her sick-room, 
chanting in quaint style of the high themes, God, and love, 
and life ; Tennyson, and Home, and our own Longfellow, 
reproducing the forms of Grecian art, and pouring into 
them a soul of Christian purity and humanity, — these, with 
a host of celebrated names in other languages, have borne 
testimony to this divine principle." (25) 

THE LIBERALISM OF THE AGE. 

" It is claimed by Universalists, theirs is a liberal faith. 



356 A DENOMINATIONAL OFFERING. 

A leading feature of this faith is, that God's goodness is 
not limited to tinie or space. All human beings are his 
offspring, and to all of them he will secure final beatitude, 
which will forever cause his praise to resound through the 
arches of heaven. Those religions antagonistic to this 
view ordinarily are designated by the name of Partialism. 
In the foregoing sense Universalism is liberal in its doc- 
trinal inculcations, because of all the theologies it promises 
mankind more than any of them. 

" But liberalism assumes other forms and names. 
Moreover, the general tendency of religious thought is 
liberal ; and other bodies and associations of men are wont 
to appropriate this title to different co-operative move- 
ments. If the word liberal is sometimes misused, there is 
a right sense in which it may be freely employed. There 
are many practical movements set on foot, of philanthropic 
character, not identified with denominational Universalism, 
but which accord strictly with the humane spirit of its the- 
oretical teachings. Logically the denomination must be at 
one with these movements. Practical Universalism is what 
the world in one way and another craves as an antidote to 
its ills. In a practical sense, further than it is thus applied, 
it is on a par with other isms. As a theological system 
Universalism is not accepted by the bulk of the American 
people, but the spirit of the doctrine underlies all the great 
movements that in any way tend to bless the down-trodden 
and oppressed. It is this which fires the hearts of philan- 
thropists and stirs to the quick all genuine reformers. Re- 
gardless of the name, there is more latent Universalism in 
the present age than there has been in any preceding age ; 
and its triumphs are many ; and it behoves the denomina- 
tion not to allow the world to steal the march of it. . . . 



POPULARITY OF UNIVERSALISM. 357 

" Universalism, as the embodiment of a religious move- 
ment, has its antecedents. In perpetuating itself it must 
not be oblivious to these. It must continue to be liberal, or 
liberalism under some other form will supplant it. I do 
not employ the term liberalism in a sceptical and irrelig- 
ious sense, I use it as a synonym for that love and charity 
which are quick to recognize the right and the true in all 
their diversified relations. The popularity of Beecher is 
the effect of a combination of those qualities in himself, 
which impart greater efficiency to any preacher of Univer- 
salism who possesses them. The straiter sects are not 
going very soon to receive the Universalist body into fel- 
lowship. But the people will rally around the man of a 
large Universalist heart, whether he chooses to be known by 
one or another name. A man may believe that all will be 
made at last holy and happy, and argue his belief convin- 
cingly. If entirely wrapped up in his own sect, if his 
heart is cold and his nature is unsympathetic, he cannot 
have access to the world of living men and women. The 
demands of Protestantism require more men like Chapin, 
Beecher, Bushnell, Martineau, and James Freeman Clark. 
The more such men we have the sooner the world will be 
imbued with the spirit of genuine Universalism, and the 
kingdoms of this world become the kingdoms of our Lord 
and his Christ." < 100) 

" How does it happen, that the best talent and culture 
of the age is found in the ranks of liberalism in religion ? 
— a fact well known, and to the truth of which the evangel- 
icals themselves testify, as we have just named. How does 
this happen? Is it one of the strange, inexplicable acci- 
dents that sometimes occur? Or are there natural and 
philosophical reasons for this fact ? We give an affirmative 



358 A DENOMINATIONAL OFFERING. 

answer to this last question. And, in elucidating our 
answer, we maintain that the want which this class of lec- 
turers supplies, is the yearning desire of the best minds, of 
the men and women for broader and better views of truth 
and justice in their various relations and applications, than 
find either a natural birthplace or a congenial home in the 
narrow sectarianism of the day. From habit, from the love 
of popularity, from fear of men, hundreds will go to Ortho- 
dox churches on Sunday, who gladly avail themselves of 
every opportunity on week-day to hear the fresh, vital 
words of such heretics as Phillips and Chapin. They endure 
the one and enjoy the other. Let one of their own men — 
though eminent in his own circle — -prepare to stand on 
the platform, and they care but little about him. The 
Tyngs and Beechers are popular to-day because they take 
their inspirations more from broad liberalism than narrow 
i evangelism.' 

" But look again. Most of the great thinkers, writers, 
orators, poets, and authors of the present age and all coun- 
tries are men and women largely imbued with liberal relig- 
ous feelings. It seems to be the nature of narrowness in 
religion to fetter the intellect and dwarf the manliness of 
our natures. The crude dogmas of the past, when believed, 
impel men to live in the past. And under their influence 
and authority men may be in one sense scholars ; they may 
thumb in all reverence the dusty tomes of well-nigh forgot- 
ten or useless lore, but they live in the past ; seek the liv- 
ing among the dead, and for aught they would be able to 
do, or dare to do if able, the world would run riot in igno- 
rance and wrong, the power of priestcraft would remain 
unweakened, the grossest superstition would spread over 
the world, the chains of slavery, in all its forms, would 



POPULARITY OF UNIVERSALISM. 359 

remain unbroken, and old error, in all its ancient darkness, 
would still brood in dismal clouds over all lands and climes. 
There is something in the very atmosphere of religions 
error that poisons the life-blood of freedom and progress. 
It is in its nature as much the foe of science as of mental 
liberty and the rights of conscience. 

" The exclusive creeds of the day are unfavorable to 
boldest and freest thought. Partialism makes dwarfs. 
Liberalism makes giants. Partialism makes slaves. Lib- 
eralism makes freemen. A Humboldt, a Sumner, a Bright, 
a Mill, a Chapin, or Phillips, could no more grow out of the 
soil of Orthodoxy, than the fruits of the tropics could grow 
on the frozen coasts of Lapland. Liberalism inspires the 
fierce and uncompromising warfare of Phillips against 
hydra-headed wrong. Liberalism vindicates human rights 
in the eloquent, majestic sentences of a Sumner. Liberal- 
ism talks sweetly of truth in the womanly tones of a Dick- 
inson. And Liberalism flashes, in the vehement and bril- 
liant utterances of a Chapin, in behalf of all that is right, 
and in condemnation of all that is wrong." (45) 

TRUE PRAYER IS UNIVERSALISM. 

"One of the most consoling and cheerful facts which 
can be Considered in connection with Universalism is this : 
our faith is in harmony with the best aspirations and hopes 
of the soul, and hence all true prayers are instinct with 
the spirit of our religion, and, unconsciously to those who 
offer them, are often in complete harmony with Universal- 
ism. In the degree that prayer is true prayer, we say, it 
is the soul's petition for the success of our religion. This 
statement may startle our ' evangelical ' friends somewhat, 



360 A DENOMINATIONAL OFFERING. 

but the statement is susceptible of proof. There are some 
prayers which are outside of our faith, and not pervaded 
by its spirit, such as that of the man when he sought in 
prayer the strength to burn his brother ; but they are not 
Christian prayers, and the spirit of our Saviour is not dis- 
covered in them. Every prayer that has the spirit of love 
indwelling and consecrating its utterance, that is prompted 
by the Holy Spirit and that looks to God and heaven, is 
naturally a prayer for Universalism. Only those prayers 
which are conceived in weakness and ignorance, and which 
are of the earth and earthy in their nature, are against the 
spirit of the faith we cherish. It is the privilege of Uni- 
versalists to sustain and cherish that system of religion 
which is the answer of all prayer, and in whose radiant 
conquest the world at last will rejoice. 

" Universalism teaches the doctrine for which all sects 
pray, and while we labor and suffer reproach, millions of 
earth's weary hearts are uplifted to God, beseeching him to 
bless the world as we hold the world must eventually be 
blessed. It is most interesting to trace the harmony that 
is discovered between man's holiest prayers and that con- 
summation of the divine love which Universalism teaches. 
Let us take a few examples from the supplications of men 
as an example, and we will see how naturally all things 
merge into the great want of the race. Is our prayer for 
individuals and nations? Hear the word of the Lord 
which assures us that all the kindreds, and nations, and 
families of the earth shall be blessed in Jesus Christ. Is 
our prayer for parents and children? Remember the ex- 
press words of Scripture which declare that the promise is 
unto both, — ' unto you and your children.' Is it for the 
cessation of war, and the incoming of the day of peace ? 



POPULARITY OF UNIVERSALISM. 361 

Behold, the ' nations shall beat their swords into plough- 
shares, and their spears into pruning-hooks, and men shall 
learn war no more.' Is it for the conquest over death and 
the salvation of all souls ? Behold, the ' last enemy, death, 
shall be destroyed/ for ' as in Adam all die, even so in 
Christ shall all be made alive/ 

" And for this all mankind allow their orisons to ascend. 
Universalism is the only faith which can be prayed for ; the 
only theory of the end of all things that would not cause 
the heavenly Father to grieve and sadden were it put into 
form and offered to him as prayer." (120) 

WHAT OTHERS SAT ABOUT UNIVERSALISM. 

It is but proper; in this closing section, to present a few 
things in relation to what others have said about our doc- 
trine, and especially about our centenary meeting, held in 
Gloucester, Mass., Sept., 1870 : — 

The Boston "Traveller" says: " The celebration of the 
American Centenary of Universalism, at Gloucester, last 
week, is one of the most agreeable incidents of the time. 
A comparison between 1770 and 1870 must be highly 
gratifying to John Murray's followers. Then a Uni- 
versalist was considered by most Christians as being no 
better than an atheist in respect to his religion, no mat- 
ter how estimable he may have been in respect to morality ; 
but now the whole Christian world recognizes the religious 
worth of Universalism. No denomination exists in more 
deserved respect." 

" There is hardly any chapter in the religious history of 
the world that savors of romance more than that which re- 
lates to the origin and growth of the Universalist denomi- 



362 A DENOMINATIONAL OFFERING. 

nation in the United States. The Pilgrims came to New 
England to enjoy religious freedom ; but they were a com- 
pany of men who thought alike and were prepared to act 
together. Even the apostles were eleven in number after 
the death of their Master, and there were numerous pious 
women to advise, comfort, and strengthen them. But John 
Murray fled from persecution in a spirit somewhat alike 
that of Elijah, when he escaped from Ahab to the mountain 
with the mournful cry that he alone of all the servants of 
the Lord was faithful. And as Elijah found that even in 
his depression and desire for death his God had still a 
work for him, so Murray discovered that it was not without 
a purpose that he was driven from his native land ; but that 
there was left to him the work of founding on these shores 
a new denomination destined to grow to proportions which 
no man may limit. 

" If Universalism be true, it has been said, there is no 
need of any religion at all, and, as the doctrine spreads, the 
outward practice of religious duties at least will decrease. 
But, on the other hand, the facts remain that, as the de- 
nomination gains power and numbers, it is among the most 
active in building churches, establishing schools^ founding 
papers to inculcate its specific doctrines, and, in fact, in all 
the works of a progressive Christian church. The Glouces- 
ter meeting marks an era in its history. The one hun- 
dredth anniversary of the foundation of the denomination 
in this country has been signalized by the raising of a very 
large sum of money by the voluntary contributions of its 
members ; its position as one of the important systems of 
belief is recognized ; its day of small things is past. If its 
opportunities are wisely used, it has a future before it of 



POPULARITY OF UNIVERSALISM. 363 

growth and prosperity many fold more brilliant than has 
been its increase during the centenary just closed." (114) 

"We are just coming into a generation of centennial 
celebrations. The last third of the eighteenth century in 
this country was marked by so many great events and so 
many birthdays of sects, communities, and revolutions, that 
the corresponding period of this century cannot but be a 
succession of centenary jubilees. Prominent among these 
will be the religious, in which the Methodists led off in 
1866, and are followed by the Universalists in 1870. The 
centennial Thanksgiving of the latter denomination has 
culminated with the United States Convention at Glouces- 
ter, that being the site of the first church edifice ever built 
by a Universalist society in this country. 

" The origin of Universalism in America did not lack 
that almost miraculous coincidence of circumstances which 
somehow characterizes all great beginnings, and makes 
them smack of ' special providence.' John Murray was an 
Englishman, whom the preaching of John Wesley and 
Whitefield had induced to become a Methodist preacher. 
Being converted to Universalism, he suffered so much from 
the persecution of his old associates and from private mis- 
fortune, that he resolved to start life anew in America. 
At that time there lived in the village of Good Luck, on 
the coast of New Jersey, Thomas Potter, a planter of 
little learning, but of a vigorous and speculative mind. 
He had wrought out for himself a religious faith that he 
longed to hear preached to the world, and, to accomplish 
his desire, built a church at Good Luck. To this church 
he invited preachers from far and near, but he never found 
one who held forth his doctrine, and the plain, barn-like 
edifice, which, we believe, is still standing, came to be 



364 A DENOMINATIONAL OFFERING. 

termed in derision by the villagers ' Potter's meeting- 
house.' One Saturday morning in September, 1770, an 
English vessel was discovered becalmed in the offing, and 
Potter was seized with so profound a conviction that it 
bore him his apostle, that when Rev. John Murray, with 
other passengers, strolled upon the shore, the eccentric 
planter, without the ceremony of an introduction, met him 
with ' Thou art the man,' and a pressing invitation to his 
house and pulpit. The greeting was a little startling, and 
not altogether welcome to a man who was nattering him- 
self that he had left his past life altogether behind. . But 
Potter was urgent, and Murray agreed to stay and preach 
if the wind did not change so that he could go on to New 
York. The wind did not change ; he preached ; Potter 
embraced him after the discourse, and in that hour began 
the career of the Universalist denomination in America. 

" The denomination, as now constituted, is well planted 
as a church, while its influence has been exerted to a still 
greater extent in ameliorating the severity of contemporary 
theologies. It now has two million dollars invested in 
educational institutions, three of which are of collegiate 
rank, — Tufts College being the most promising. The aca- 
demic schools take a high rank. In its educational field 
is the most pressing need of work, and to this purpose the 
denomination must bend its best energies to keep pace 
with the other sects of the time. The special work com- 
memorative of the present occasion has been the raising of 
two hundred thousand dollars for general purposes, a fund 
which each succeeding year will probably see largely aug- 
mented." < 138) 

" Well — the week of especial observance, within this 
year of jubilee, has come, has passed by, and has taken its 



POPULARITY OF UNIVERSALIS*!. 365 

place in history ; and it seems, in view of the scenes there- 
in witnessed, not sufficient merely to say that it was a suc- 
cess. The Universalist Centenary celebration would, of 
course, have been all of that, wherever and under whatever 
circumstances it might have been held ; but the recent man- 
ifestation may be considered even more than that : it was 
indeed a triumph; a grand gathering of the immense army 
whose mission it is to disseminate and spread abroad the 
doctrine of ' peace on earth and good will to men/ The 
spontaneous manifestation of kindly Christian feeling from 
those of other denominations was most gratefully and cor- 
dially received and highly appreciated, as going to show 
that difference of opinion on points of theology, honestly 
entertained, were no bar or hindrance to the coming 
together as brethren, of all believers, on the common ground 
of Christian faith and trusting hope. Having enjoyed the 
inestimable privilege of being present at this happy re- 
union, we will just make note of some of the thoughts and 
reflections suggested by the event, which will ever hereafter 
form a bright page in the history of the church universal. 

" It would seem that all things were combined together 
to produce the most perfect enjoyment of all. The elements 
were most propitious, even much more so than could be 
reasonably expected just at that season of the autumnal 
equinox ; the rays of the September sun just tempered to 
the right degree by a gentle breeze from the ocean ; the 
nights most luxuriously comfortable ; and, to crown the joy 
of the feast, there was the vast multitude predisposed to 
be happy ; and, of course, with all their surroundings, they 
could not be otherwise. ' The peace and dignity of the 
State ' was, as a wise precaution, duly and properly repre- 
sented ; but I think the official position was a mere sine- 



366 A DENOMINATIONAL OFFERING. 

cure. So far as I have been able to learn, there was no 
occasion in which their services were required, and during 
the whole time no accident or casualty occurred to mar the 
pleasure of the occasion. 

"It was a most interesting scene to look upon: the 
earnest, intelligent faces of that immense auditory, every 
individual intent on catching every word that fell from the 
various speakers ; and to see and hear the ' audible smile ' 
that would ripple over the surface at some happy hit, some 
harmonious allusion or illustrative anecdote, or the gesture 
of approbation that would follow the enunciation of some 
great principle of faith and doctrine. And the music of 
those noble hymns seemed to rise spontaneously, as it 
were, like the song of birds." (m) 



PART XI. 

THE FRUITS OF UNIVERSALISM. . 

UNIVEBSALISM GOOD IN ITS EFFECTS. 

In this Part of our labors, the reader will discover what 
has been written in relation to the fruits of our faith ; its 
influence and tendency ; its moral power in the formation 
of character, and the education of our people in all just and 
righteous duties. The highest value we can place upon 
any system of religion is that which flows from its prac- 
tical workings ; from its moral bearings to save and bless 
mankind. And this is wherein lies the chief beauty and 
glory of our precious doctrine, so full of hope and encour- 
agement, that all will finally bear fruit to the honor and 
glory of God. (c) 

" The morality of Universalism is of a pure and elevated 
character. There is no fact of which we are more firmly 
persuaded than this. All that is necessary to make every 
Universalist a good man, in the true and proper accepta- 
tion of these words, is to make him in practice what he is 
in profession. There is nothing visionary or fanciful here. 
The practical Universalist must be a good man. All those 
who carry out the principles of the doctrine we profess, in 
their practice will be what the Gospel requires men to be, — 
lovers of God, and lovers of mankind. We are well aware 
that this doctrine has been charged with exerting an im- 

367 



368 A DENOMINATIONAL OFFERING. 

moral tendency. We have been told times without number 
that it encourages sin. Now we meet this objection with 
facts. Of two professed Universalists, one of them striv- 
ing to illustrate the principles of his faith in his walk and 
conversation, the other being a Universalist merely by pro- 
fession, but giving no particular heed to the system as a 
rule of practice, — which will be the better man? Which 
will be more likely to love God as a Father, and to regard 
and serve men as brethren? There can be but one answer 
to this question. 

"What a moral power would the order of Christians to 
which we belong exert, if every professed believer of Uni- 
versalism was a practical Universalist ! An unbelieving 
world would again be constrained to say : * Behold how 
these Christians love one another ; behold how earnestly 
they labor in every good word and work. They are ' co- 
workers with God.' No conviction ever rested in our heart 
of a more undoubted and enduring character than this, — 
that the religion of Jesus, in its purity, is the greatest 
blessing that heaven has vouchsafed to mortals. It is a 
lamp to guide our feet in the path of duty, and the sweet- 
est solace in every season of trouble. Let us love Chris- 
tianity in its purity, and we shall be blessed of God." (3) 

" There is also positive good in believing Universalism. 
For all that is amiable in character, reforming in influ- 
ence, pleasing in contemplation, happifying in practice, 
and beneficial in consequences, in each and all the other 
systems of religion, are here retained in all their loveliness, 
in all their power, and in all their benefit. Nor are they, 
merely freed from the pernicious and debasing alloys of 
error and of practice with which they are there united and 
mixed up ; but they are also extended to infinity, made 



FRUITS OF UNIVERSALISM. 369 

durable as eternity, and are fixed as certainly as the throne 
and government of our God. I challenge the mention of a 
single particular of the above-named character with which 
this is not the case. Not one can be named, for not one 
exception exists. Would you receive into your mind and 
affections the glorious perceptions arising from a hope in 
immortality and endless life, from the full perfections, 
glory, and loveliness of God and his providences, as 
yielded by the teachings of nature and revelation combined, 
and addressed to the reason and religious feelings of men ? 
You will find them by embracing the doctrine of Universal- 
ism." ™ 

" Universalism is a doctrine that can be practised, — for 
its spirit is love, — to each and all, through all times, and 
in all natures of existence. It is a faith that can be prayed 
for, and that is prayed for in the hour of most rapturous 
devotion by all Christians when the love of God is most 
shed abroad in the heart. It is a faith that encourages un- 
dying effort for the recovery of the prodigal, affirming that 
none are all evil, and that all are capable of being re- 
deemed. It is a faith that alone affords the consolation 
which the bereaved require, and it has the only voice that 
can speak with certainty of the ; better world ' to the dy- 
ing." (20) . 

THE FRUITS OF UNIVERSALISM. 

" It is hardly to be expected that a system of faith which 
has risen from obscurity, been unceasingly opposed, per- 
secuted, and reviled, can occupy- a prominent place in com- 
munity without exhibiting some interesting and obvious 
fruits. Its bitterest foes cannot deny its numerical strength 
any more than they can set aside the causes of their own 



370 A DENOMINATIONAL OFFERING. 

state, nor will they attempt to refute the fact of its rapid 
increase, and almost unparalleled progress in this and other 
countries. It may be well to notice some of its effects as 
it has silently and surety moved on in its meliorating, and 
subduing, and renovating power. 

"1. Universalism has placed moral excellence in its true 
light, and presented the just and true motives to its attain- 
ment. The idea that men must fear and tremble at the 
visible chain, the fagot, or the halter, or the still snore 
horrible woes of the unseen future, might do for the 
ages of barbarism and heathenism ; but something better 
must be instituted for a refined and enlightened age. This 
motive must lie in the love of goodness, for its own intrinsic 
and eternal excellence, not in the dread of impending de- 
struction. It was a trite saying of the acute and judicious 
Bogue, that ' The method which Christianity proposes of 
reforming the world, and meliorating the condition of man, 
is not by brute force, but by implanting in the soul the 
sentiments of knowledge and of goodness ; the fruit will 
be certain felicity. She does all her w r ork, and effects all 
her purposes by means of principles; she employs and 
permits no other way besides.' 

" Has this not been the course of Universalism since we 
began to flourish as a sect? Instead of resorting to the 
visible, outward power, it has insisted on knowing and 
appreciating goodness, having right and just ''principles* 
of thought, and sentiment, and action. 

"2. We see the fruits of Universalism in the modifica- 
tion of the religious opinions of men. The time is ap- 
proaching, yea, it now is, when ' the policy or the party/ 
who shall cling to all the notions of a venerable theology, 



FRUITS OF VNIVERSALISM. 371 

must lie under the condemnatory sentence of a just and 
enlightened public opinion. 

" Again, the fruits of Universalism have been seen in 
the support it has afforded under the temporal afflictions 
of life. In this mixed state of good and evil, alternate 
cloud and sunshine, who has not felt the bitterness of grief, 
of misfortune and bereavement ? If such men as Job and 
Jeremiah, under the ordinary ills of life, cursed the day in 
which they were born, it is not to be supposed that we can 
escape calamities and evils which render life itself almost 
a burden. The views which Universalism presents of God 
and his government have sustained the mourner, consoled 
the broken-hearted, and bound up the bruised spirit. On 
this we might enlarge ; but suffice it to say, for the present, 
that it is peculiar to our system of faith to believe that all 
the doings of God are parental, and as such, however dark 
and mysterious to our short-sighted vision, they must be 
for good." <*> 

THE MISSION OF UNIVERSALISM. 

"The mission of Universalism, — this is a great, a 
glorious theme ! We have already seen its magic power 
triumphing over much that is inconsistent with its spirit. 
But when with the eye of faith we look forward to its more 
extensive victories, our minds become lost in the grandeur 
of the prospect. But much remains to be done before we 
shall be permitted to witness the full measure of its power. 
How desolating the inroads of sin, sorrow, and death, in 
our midst ! Yet, shall these be swept away, Christ shall 
have the heathen for his inheritance, and the uttermost 
parts of the earth for his possessions. 



372 A DENOMINATIONAL OFFERING. 

" 1. All error shall disappear. Universalism is built 
upon the broad foundation of God's illimitable and undy- 
ing love. It is interwoven into the very elements of his 
being and flows necessarily from his character. It is a 
system, too, in harmony with all the holiest desires of 
every human heart. It commends itself to the enlightened 
reason of every reflecting mind. Such a scheme, then, 
emanating from the God of all truth, in harmony with the 
holiest feelings of every human soul, must finally prevail. 
God, angels, and men are co-workers in its advancement. 
Who can successfully oppose its progress against such a 
combined power? 

"2. All sin shall be taken away. Reform in everything 
that tends to ennoble the mind, or sanctify the heart, is the 
watchword of the day. . . . Love is the strongest 
principle in the universe, and will prevail. Nothing can 
resist its power. Christ shall conquer, — ' his blood cleans- 
eth from all sin.' He shall ' finish transgression, make 
an end of sin, make reconciliation for iniquity, and 
bring in everlasting righteousness.' 

"3. All suffering shall die away. Much of the sorrow 
which falls to the lot of humanity arises from sin, and, 
consequently, must disappear with it. . . . The light 
of love shall arise and shine upon the benighted world. 
From the lowest depths of the tomb shall come up the 
voice of gladness, bidding us despair not, for we shall live 
again. ' Weeping may endure for a night, but joy cometh 
in the morning.' The scheme of universal grace looks for- 
ward to the time when all tears shall be wiped from off all 
faces ; when death shall be conquered ; when ' the ransomed 
of the Lord shall return, and come to Zion with songs and 
everlasting joy upon their heads ; ' when they ' shall obtain 



FRUITS OF UNIVERSALISM. 373 

joy and gladness, and sorrow and sighing shall flee 
away.' " < 51) 

" The Universalist church has its providential mission. 
It came because it was wanted. It is no interloper. And 
it came forth to reap and to sow, and then to reap again. 
Many times has it been called upon to lift up its eyes and 
look on the fields already white to harvest, and to go forth 
and gather up the ripe fruits of its labor into bundles. And 
now, after the preparation of the dark and weary days 
when the furrows for planting were watered by its tears 
and enriched by its cheerful sacrifices, — after the prepara- 
tion of many seasons of sowing and reaping in constantly 
enlarging fields, — its great harvest-time has come, when 
it must wield the sickle with a stronger hand than ever be- 
fore, and tie with firmer bands the great yellow sheaves, or 
the fruits of all its past labors will go back into the 
ground, and be lost to it forever. The men and women 
who to-day compose the membership of the Universalist 
church have entered upon the labors of others. They 
have not to pioneer the way into the wilderness, and cleave 
away the forest, and break up the soil, and till, and plant, 
amid hardship and privation. This work, in great part, 
has been done, — we may say that it has all been done. Be- 
hold, now, the harvest ! — richer and grander than any 
harvest that ever invited the reaper's hand beneath the 



sun 



» (144) 



ITS INFLUENCE AND TENDENCY. 



Under this section we introduce very important elements 
of our system of faith. And the moral duties which the 
God of all grace requires of us are proofs of Universal- 
ism, — love and good works. These things are profitable 



374 A DENOMINATIONAL OFFERING. 

unto men. We begin our selections with the language of 
one who was a bright and shining light in our denomina- 
tion, and who lived to a good old age, to witness the in- 
crease and influence of Universalism as a religious senti- 
ment. He says : "Its influence on human character and 
professors is good. It is essential in the first place. If 
you would give the man full moral power, he must drink in 
the sentiment. Partialism dwarfs the man ; it bends the 
form ; the eye loses its vigor, and man wastes away. Uni- 
versalism exalts the man. It matters not with me whether I 
fade away ; I prize the sentiment of our faith. When you 
drink into the mind these thoughts of our religion, it 
finishes the man, — it has a social influence, — it is far 
better to love all beings than a few. Universalism extin- 
guishes hatred, and induces love. I believe, could our 
sentiments be spread abroad, and felt in every heart, there 
would be a thrill of happiness moving our race which 
humanity has never felt. If these things be so, are not 
our sentiments worthy of acceptance ? " (17) 

" We are perfectly willing that our religious faith should 
be tested by its fruit. But we object to the disposition 
manifested to decide the influence of our whole system of 
doctrine by the character and influence of persons who 
were never members of our churches, or, being members, 
never obeyed our requirements. We say that such persons 
are not the exponents of our faith ; they never manifested 
its influence, and, consequently, our faith is neither respon- 
sible for them, nor to be judged by them. 

" In our opinion, clergymen should be careful to conduct 
themselves honorably and charitably towards those who 
differ from them in opinions. Diversity of sentiment is 
inevitable in a state of things like the present. The dis- 



FRUITS OF UNIVERSALIS*!. 375 

pensation of time is an obscure dispensation at best, and, 
till the light of eternity shall break upon the mind, it is not 
to be expected that erring mortals will see eye to eye. 
While groping in this world, and following the guidance of 
that erring reason which is scarcely sufficient to direct us 
through it, it must be folly to suppose ourselves always in 
the right, and more than folly to reprobate those whom we 
consider in the wrong. 

' ' And it is a much greater folly still, to condemn whole 
denominations of professing Christians, because isolated 
members here and there, or even ministers, have proved 
themselves unworthy of the Christian profession. It is 
very true that the loose and immoral lives of some of those 
claiming to be Universalists was only one of the reasons 
urged why our faith, as a system of morals, is a failure ; 
but, after all, it was one of the reasons. We admit that 
we are so unfortunate as to have some unworthy members ; 
and, pray, what church has not? But, against the names 
of these unworthy members, we place the names of hun- 
dreds of earnest, devoted men and women, whose lives are 
above reproach ; and we ask whether the success of our 
faith is to be measured by the character of the few or the 
many. 

" And, what is more, the Universalist denomination has 
suffered from the manifestation of this spirit, on the part 
of their opposers, for many years. But all of our opposers 
are not actuated by this spirit. The Rev. Edward Harris, 
an Orthodox minister, of New England, testified some 
years ago that ' the Universalists, though not sound in faith, 
are nevertheless the most correct in practice of any people 
I ever knew.' And the Rev. T. F. Norris, a Methodist 
minister, and the editor of the Boston ' Olive Branch,' said, 



376 A DENOMINATIONAL OFFERING. 

in an issue of his paper, for July, 1843, ' That the Univer- 
salists, in point of moral character, stand as high as any of 
their more Orthodox neighbors.' Those ministers evidently 
did not regard Universalism as a failure in morals." (117) 

" The most serious charges against Universalism are, 
that it is incapable of reforming men ; that it encourages us 
to live in sin, assured that we shall at last be saved ; that, 
in fine, it annihilates all idea of moral ability. Now, if 
this be true, we are embracing a monstrous error. There 
can be no better proof of the falsity of an opinion than its 
demoralizing tendency. Let us examine this doctrine, and 
endeavor to point out its legitimate results. 

" By Universalism, I understand the recognition of love 
as the highest principle in the moral universe. The final 
salvation of mankind is an inference from this. I believe 
that God is love ; that it is his purpose to educate and re- 
form all the children of men. Not that he is to force men 
into salvation against their wills, — that would be fatalism, 
— but that he is to accomplish his groat purpose by the exer- 
tion of means and influences addressed to the moral nature 
of his creatures. We believe every human being capable 
of reformation and improvement ; and God certainly knows 
how to wake the slumbering elements of goodness by the 
various events of his providence, for he is infinite in resour- 
ces. It is a false idea that Universalism denies man's 
responsibility or agency in the work of salvation. It 
regards man as simple and degraded, but still the wreck of a 
noble nature, with a religious sentiment in his soul, which 
instinctively clings to duty, with a conscience that is never 
silenced. It shows a God exerting the influence of his 
power and goodness to quicken this sentiment of duty, 



FRUITS OF UNIVERSALISM. 377 

leading his child through all the vicissitudes of time and 
eternity, solely to excite him to the love of holiness." (25) 

A GOOD RESULT FROM UNIVERSALISM. 

One of the chief fruits of our system of faith is its saving 
power over the sceptical mind. There have been many 
confessions, that it has saved the now happy believer from 
the worst forms of infidelity. It is the true antidote of 
scepticism, and will yet turn many unbelievers to the 
knowledge of the truth, and to rest their hope in Jesus, 
" the chief corner-stone " of the Christian fabric. 

No one can read our many able books in defence of 
Christianity, and accuse us of leaning towards those forms 
of rationalism that are now aiming their blows at the very 
foundation of the Christian religion. It is our interpretation 
of Christianity that will stand the test; that will draw men 
to Christ ; that will lead them to follow him as the Way, 
and the Life of the world. He is the true Light, and when 
this is gone from us we are in darkness, and dark indeed 
will be the day when we put out the light that is now in 
the world ! Let the following be read with interest, for it 
is to the point, (c) 

" The alternative is not, as many would have us believe, 
between the old system and the new, for the old system is 
hopelessly doomed. The alternative is not between Chris- 
tianity, as it has been interpreted for the last thousand 
years, and the new interpretation ; but it is between the new 
interpretation and no Christianity at all. The question is 
not, whether the world will reverence Jesus as Deity or the 
ideal man and Messiah, but whether they shall accept him 
as the ideal man and Messiah, or have no Christ at all. 



378 A DENOMINATIONAL OFFERING. 

The heart of the world has grown so large and so warm, — ■ 
it has absorbed so much of the true Christian spirit, — that 
the old dogmatic theology has become utterly incongruous 
to its wants and repulsive to its tastes. These doctrines, 
which so outrage the highest sense of justice ; which make 
Christian consolation synonymous with crystallized selfish- 
ness and consummated meanness ; which array the charac- 
ter of God in antagonism with the highest standard of hu- 
man honor, — are sapping faith in objective and historic 
Christianity. The time has come when Christianity must 
slough off the dogmas of the trinity, vicarious atonement, 
and endless suffering, or the world will slough it off. In 
short, the time has come when the world must accept that 
system which we call Universalism as the Gospel of Jesus 
Christ, or the swelling tides of infidelity will sweep the last 
vestige of nominal Christianity from the face of the earth. 
We labor not, then, merely to lift burdens from human 
hearts, and clouds from the pathway of human life, and to 
realize the ideal of a higher religious growth. True, we do 
all this ; and the prospect of success is an inspiration. But 
we also labor to save the church, to save Christianity, to 
save our modern civilization, to save the walls of progress, 
which have been growing through eighteen Christian centu- 
ries, from tumbling. For we feel that the time has come 
when the alternative is between Universalism and Infidel- 
ity. We feel that Universalism is the capstone which can 
bind these splendid walls, and surmount and crown them 
with glory. 

" As there are other elements in human progress, other 
elements in civilization, besides Christianity, so civilization 
can progress up to a certain point without it. Buckle 
shows conclusively that the very first stratum of civilization 



FRUITS OF UN1VERSALISM. 379 

is accumulated wealth. Then come intellectual culture and 
governmental institutions, polished manners and the fine 
arts. From these materials, walls of very great strength 
and marvellous splendor can be built. But you cannot 
carry them to a certain height without the capstone of the 
Christian religion. These forces, so tenacious and so 
mighty in the beginning, if carried beyond a certain point 
of development without the binding power of Christ, be- 
come elements of disintegration. Evidently the old civ- 
ilization, which was carried to the very acme of splendor, 
perished precisely because Christianity was not in it. It 
certainly had every other element of permanency." (89) 

THE EXPERIENCE OF UN1VERSALISM. 

" I would simply remark, that the idea which is enter- 
tained bj" some, that Universalism leads those who embrace 
it to give up all anxiety about saving sinners from their 
sins, is a great mistake. I once entertained this opinion 
myself ; but I find it quite different. I never had a more 
earnest desire to save sinners since I became a professor 
of religion than I now feel. The feeling, it is true, arises 
from a different source. None of it, I confess, arises from 
fear and terror, but purely and solely from benevolence. 
I see that God loves the sinner, and I cannot but love him 
too. I see that God has thrown around him means for 
his reformation, and has committed unto Christians the 
ministry of reconciliation ; and, for one, I feel urged, by the 
spirit of love, of heaven, and of reconciliation, to influence 
and, draw the sinner from his unhallowed course. I would 
now point him to his heavenly Father's love, instead of 
vindictive wrath, vengeance, and frowns. I would tell him 



380 A DENOMINATIONAL OFFERING. 

that 'God so loved the world,' — the sinful creation, — 
that he gave his only begotten Son to die for it. Love 
alone can save the sinner from the error of his ways. It is 
the goodness of God that leadeth to repentance, or refor- 
mation. Let us, then, all look to this. Let all who love the 
sentiment of universal grace feel it in their warm hearts. 
Let their faith be that which worketh by love, and purifieth 
the heart, which overcometh the world, and which is pro- 
ductive of good fruits." (90) 

" We say that ours is the divinest interpretation ever put 
upon the Gospel ; that it solves life's mysteries as nothing 
else can, soothes and comforts as nothing else can, redeems 
and gladdens souls as nothing else can. We say that all 
around us are souls hungering for it, and that the world in 
all its most vital interests is suffering for the want of it. 
Do we believe this that we say about Universalism ? Are 
we honest and conscientious in this broad and strong state- 
ment? If we are, shall we not preach Universalism? — 
preach it not only from the pulpit, but from the pews also ? 
preach it in our families, on the streets, in our business 
places, and wherever we go, that souls may be born into its 
glorious light and liberty, broken hearts be bound up, and 
the fallen be lifted up to lead a devout and consecrated 
Christian life ? Shall we not preach it by our money, by 
our educational enterprises, by our missionary efforts, by 
our labors in the cause of Sundajr schools, and our cheerful 
following of Christ in all his blessed ways ? We shall be 
without use, and have no title to the distinction we claim, 
if we do not so preach. We might as well have no princi- 
ples, — it would be better that we make no profession, — if 
we cannot, or will not, put them into a Christian life, into 
living deeds. Surely, we ought to write our creeds in noble 



FRUITS OF UNIVERSALIS M. 381 

ministries of mercy and love, and our truest records in the 
hearts we have comforted and blessed." (28) 

ITS RELIGIOUS ELEMENT. 

" The very first question which religion prompts in your 
souls, and in mine, is, In whom do you put your trust? On 
what do you predicate, practically and daily in life, your 
highest, supreme dependence? Is it upon your own 
wisdom, and strength, and foresight, or upon the Almighty 
power, the infinite goodness, the beneficent providence of 
God ? This one emotion, this one feeling, as we have said, 
is an element common to all religions. But in Christianity 
it takes a particular form, and one which distinguishes the 
Gospel in this respect from every other system. So, too, 
among the various phases of Christianity prevailing among 
us to-day, we shall find that the religious element of Uni- 
versalism possesses some marked features, distinguishing 
our faith from all others. It remains, then, under this 
head, and as briefly as possible, to point out these peculiar- 
ities, first in the Gospel itself, and then in our system 
viewed as a particular version of the Gospel. 

"How is the divine sovereignty so to blend in with 
human nature, that man, in his very dependence, shall not 
also feel himself but an abject slave of God? This one 
question is at once the problem of all religion and of human 
destiny. It is the aim of all religion to develop in the 
human soul a conscious and absolute dependence upon 
the Deity, on one hand, and, on the other, a feeling of perfect 
and entire moral freedom. The Gospel, of all the religions 
ever known to the world, is the only one that ever com- 
pletely solves this problem. So, too, throughout all Chris- 



382 A DENOMINATIONAL OFFERING. 

tendom, never did a theology afford a satisfactory, solution 
of this matter, till it was done, and is now done, in Univer- 
salism. 

" But how does Christianity succeed in harmonizing the 
supremacy of God over man, with a conscious moral free- 
dom in man ? It does it simply by introducing, between 
God's sovereignty and man's dependence, a third element, 
— that of love. The child depends upon its parent. But 
the child loves its parent, and therefore feels that he is not 
a servant, nor a slave, but a beloved son ! . The wife, also, 
depends upon her husband ; but since there is perfect and 
mutual affection subsisting between the two, she feels per- 
fectly free. Her very dependence, in fact, is a source of 
extreme happiness. She delights, with all her womanly 
heart, to trust in, to lean upon, the manly strength of her 
husband. Last of all, the Christian is conscious of his 
absolute dependence upon God. But he loves God with 
all the heart ; and this is the simple means by which he 
attains to that precious and perfect liberty wherewith 
Christ has made us free. Christianity, since it is pre-emi- 
nently the religion of love, completely solves the problem 
before us. But Judaism, being characteristically the relig- 
ion of authority, having been designed principally as a 
practical assertion of God's supremacy over our race, and 
since it was essentially wanting in the element of love, was 
also literally and truly a system of moral bondage. 

" Here, then, we discover the grand and essential pecu- 
liarity in the religious element of the Gospel. It perfectly 
harmonizes the feeling of absolute dependence upon God 
with a conscious and entire freedom in man. It develops 
these two elements in the soul to their fullest extent and 



FRUITS OF UNIVERSALIS*!. <383 

intensity, and yet blends them into perfect oneness and 
harmony. It does this by means of love. 

" But Universalism accomplishes precisely the same 
result ; and herein we shall find at length that one great 
characteristic which distinguishes the religious element of 
our faith from that of every other theological system. 
From the constant and pervading practical spirit of the 
limitarian theology, it never has succeeded, and it never 
can succeed, as a general rule, in makiug man love God, so 
much as he actually fears him. The feeling of dependence 
upon Jehovah, therefore, which is so essential in all relig- 
ion, here becomes allied with fear, instead of love. The 
divine sovereignty seems autocratic and despotic. It nec- 
essarily ' gendereth to bondage ; ' and limitarianism is thus, 
so far as concerns the practical solution of the great prob- 
lem already stated, an out-and-out failure. The soul, under 
the influence of this system, still sticks fast in the mire of 
Judaism ; and it rarely, if ever, attains to the full liberty 
of the children of God. The spirit still weeps beside the 
streams of Babylon ; while the tuneless harp, hung upon 
the willow, refuses to wake the song of deliverance and 
complete triumph. 

"It is not thus with the religious element of Universal- 
ism. Ours is theoretically and practically a religion of 
love. This element completely saturates our theology. 
Our constant hymn of gratitude and praise is, ' God so 
loved the world.' i We love him because he first loved us.' 
This one sentiment forms the converging centre, so to 
speak, of our whole system, and all our preaching. And 
this is the grand reason why the Universalist, as he meekly 
bends at the altar of the Almighty Sovereign of worlds, 
still feels that he is himself .as free as the wind that blows ; 



384 A DENOMINATIONAL OFFERING. 

or as the eagle in his spiral flight into the heavens, where 
he looks on the sun in its splendor, and bathes in its 
golden light." < 129 > 

UNIVERSALIS*! AND CHARACTER. 

" If we were not convinced that Universalism, working 
out its legitimate results in human character, did not make 
better men — did not make men more ' Christian ' — than 
Orthodoxy working out its legitimate results, we should 
have no heart in the work of defending Universalism. If 
our doctrine cannot, in its practical operation, prove itself, 
we should not feel called upon to thus work for it. That 
form of faith is nearest the truth which makes the best 
character. It becomes, therefore, a test question, What is 
the best character? "We believe that an Exemplar of this 
character has once appeared on the earth ; and from the 
brief, yet, we may say, exhaustive and graphic record of 
the facts in which that character was expressed, we deem 
it not difficult to determine what principles of theology it 
illustrated. Does any one need argument, to be convinced 
that the ruling and moulding principles of that character 
were perfect trust in God as the infinite Love, whom sin- 
ners as well as saints might address b}^ the appellation of 
Father ; as the impartial Benefactor, whose favors were 
bestowed alike upon the evil and the good ; as the Foun- 
tain of forgiveness, to whom it would be proper to pray 
that even the vilest might be forgiven ; as the Pattern of 
excellence, whom man was to imitate by loving his ene- 
mies, and overcoming evil with good ; as the Shepherd of 
souls, that would leave the ninety and nine already in the 
fold of righteousness, and seek for the lost until found and 



FRUITS OF UNIVERSALIS*!. 385 

restored ? We deem it much on the score of biblical proof 
that Christ affirmed these principles which make the very- 
substance of Universalist theology ; but, with an eye now 
to the popular argument, we deem it vastly more that the 
perfect character of Christ was simply the embodiment of 
these principles. 

"It is a wretched mistake to suppose that the highest 
type of character is necessarily expressed by what are 
commonly known as outward forms of worship, accom- 
panied, it may be, with much feeling. Orthodox piety, on 
this account, is sometimes thought to make a nearer ap- 
proach to the true standard than is indicated by the less 
obtrusive, and we may frankly add less enthusiastic, prac- 
tices which Universalism incites. This notion, if a just 
one, would certainly be fatal to Universalism. Our theol- 
ogy, it is freely confessed, does not incite as marked an 
enthusiasm, as frequent a resort to the outward or formal 
observance of religion, as Orthodoxy. But let not our Or- 
thodox brother triumph over our concession ; for the Cath- 
olic leads him in the particular named quite as much as he 
leads the Universalist." (30) 

SPECULATIVE AND PRACTICAL UNIVERSALISM. 

" Our theory affirms the universal fatherhood with re- 
spect to God ; the universal brotherhood with respect to 
man. It teaches that the mediatorial office of Christ in- 
volves the prospective reconciliation, and is to end in the 
eternal redemption of. all the tribes and ranks of humanity. 
Stated thus, in its simplest terms, it presents the sublimest 
thought the mind can contemplate, and when we examine 
it in detail we find it as consistent as it is sublime. The 



386 



A DENOMINATIONAL OFFERING. 



first article of the faith involves all the rest. There is a 
mutual dependence and a harmony between the parts. If 
God created us by his voluntary act, we belong to him, and 
have a claim upon his protection. If he created all hu- 
man beings, then all human beings stand on an equality be- 
fore him. They are gathered into one group, — having 
proceeded from the same source, being endowed with the 
same nature, and encompassed by the same providence. 
The fact that God is the universal Father involves the 
corresponding fact that all his creatures are brethren ; and, 
if brethren, then heirs to whatever blessings eternal good- 
ness may have prepared for his people. 

" Men of large intelligence and mature reflection require 
the unmixed and crystal truth. They have no room in 
their precious brains for rubbish. All the space is appro- 
priated by the trophies of wisdom. Their ' encyclopsediac 
heads dine on the science of mankind, and still wander for 
want of meat.' These men are the intellectual marshals of 
the race ; who, in their lonely valor, storm the fortresses 
of error, and open wide, through calumny and suffering, 
the gates of freedom to all mankind. 

" With a large toleration of the growth, and a wise 
recognition of the liberty, of the human mind, may we plant 
high the standard of denominational culture. Our ministry 
needs it; for it must engage well-organized battalions, 
not only bearing the plumes of fashion, and the banner of 
the league, but clad in the solid mail of scholarship. 
That man preaches Universalism most effectively, through 
whose mind it shines as light through a prism, having its 
rays separated into the minutest lines, and distributed to 
every taste and capacity. There is no doubt that a faith 
worthy to comprise ' the fulness of the blessing of the Gos- 



FRUITS OF UNIVERSALIS!*. 387 

pel of Christ/ is susceptible of this manifold exhibition, 
having rays of truth so diversified in their hues and expres- 
sions that every soul must ultimately derive from it an 
awakening beam. 

u In taking leave of the topic, we think we express the 
prevailing sentiment of the denomination, when we suggest 
that the retreats of learning evoked into existence by Uni- 
versalism should be no respecter of sex; that woman 
should enter here, side by side with man, participating in 
all his advantages, emulating his ambition, and becoming 
his queen-consort in mental sovereignty of the world ; 
that her graceful and pliant nature — adorning the ever- 
shifting scenery of life, and drawing from man his noblest 
qualities — should be allowed to unfold to all the oppor- 
tunities of Christian civilization, and to grace the noon- 
tide glory of the truth, whose early morning she watched by 
the sepulchre of Christ." (41) 

''•What is Universalism ? Real, vital, practical Univer- 
salism, I mean. For we all have a theory, a belief, or 
creed. We can state our belief in God as a Father, in 
Christ as our Saviour, in man as our brother ; but after all 
this is done, do we live Universalism ? In our intercourse 
with our fellow-men, in our homes, in our public labors, 
in our business transactions, is our faith manifest in our 
lives ? Are we sure it is not a delusion ? Let us inquire. 

"What does Universalism imply? We say that God is 
our Father, and if he is the Father of all, then all men are 
our brothers. Then the question arises, is this great 
brotherhood recognized ? 

"In the business world, does man deal with man as 
though each had the same wants, necessities, and desires, 



388 A DENOMINATIONAL OFFERING. 

and drew their existence from the same source of being, 
one as the other ? 

" Oh that men might give to the heart all the broad, ex- 
. pansive love, all the noble self-sacrifice, all the glorious 
philanthropy, all the forgiveness in persecution, all faith in 
man, which its name comprehends ! 

" Now and then a great and noble light gleams upon the 
world, dazzling us with its brightness, and showing us the 
possibilities of the human soul, and, I care not to what 
creed the intellect may subscribe, showing that our blessed 
faith may become, even on earth, a practical reality. And 
where are labors, actuated by that broad and all-embracing 
love, needed, if not in this world, where disappointments 
and trials meet us on every hand ? Christ went about do- 
ing good. In him we have a perfect example of that ' love 
which suffereth long, and is kind ; which beareth all 
things, believeth all thiugs, hopeth all things, endureth 
all things.' " (92) 

ITS SPIRITUALITY. 

" The power of a sect lies in the spiritual force it pos- 
sesses ; one great, earnest, spiritual soul has more weight 
than a multitude destitute of religious life. I trust we are 
coming to realize this fact, and that our labors hereafter 
will be more in the direction of spiritual life. I shall be 
glad in the day when to become a Universalis.t in faith 
shall be understood as bringing with it the obligation to be 
spiritual-minded, and to be united with the church. It has 
been almost so that to be a Universalist was to relieve one 
from all church obligations ; and embracing the faith was 
held as no distinct intimation of any relation to the church. 



FRUITS OF UNIVERSALIS!*. 389 

The time has been when, with the multitudes of our be- 
lievers, the church was regarded an Orthodox establish- 
ment, and they would have nothing to do with it. 

" This state of things grew out of the desire to spread 
our faith, to plant it on the ruins of every religious error, 
to carry it by force of argument to every mind, to sound it 
everywhere as the voice of peace and the hope of heaven. 
The thought was not to build up a church and cultivate 
spiritual life, so much as to quiet human fears and awaken 
human hopes. It was the almost necessary extreme to 
which the Orthodox church, by its undevout and irrational 
doctrine, drove our early believers. The world was trem- 
bling on the brink of an imagined perdition. The gates of 
heaven were closed to all but a favored few. Even inno- 
cent infants were doomed to eternal agony. The Gospel 
was robbed of its loving Saviour, and an angry God, with 
a malicious devil for its eternal scourge, substituted in his 
stead. Salvation had become a hazardous game, played at 
dangerous odds with gods and devils. Our early Univer- 
salists saw this, and labored chiefly to set the world right 
in its doctrinal relations. 

"They did a glorious work, and ever be their names 
honored for their brave and noble statements of Heaven's 
truths ; but they left much work undone. (And so with all 
reformers in every department of life.) They announced 
first principles; but too often forgot to 'go onto perfec- 
tion.' They laid a grand foundation, or showed the ' foun- 
dation that is laid, even Jesus Christ ; ' but in their zeal for 
the foundation too often neglected to build thereon the 
graceful superstructure of a spiritual church. Many of 
them practically forgot that there was anything more to 
preach or believe than that God will have ' all men to be 



390 A DENOMINATIONAL OFFERING. 

saved/ Deeply do I honor the fathers of Universalism in 
America, and our succeeding ministry. Their names are 
precious household words to my soul." (62) 

" That a consistent Universalist has a higher standard 
of morality than the adherent of any other system ; that 
the influences of his faith are admirably calculated to 
awaken in his breast sentiments of true charity and ' good 
will to men ; ' and that, as a true man and reformer, his posi- 
tion should be second to none, — is conceded on all hands. 
But it is often thought, by those who have limited means 
of judging, that Universalism is wanting in spirituality; 
so that, however good and moral its professor may be, he is 
not, and cannot be, an experimental Christian. The writer 
was once told, after a long conversation with a prominent 
Baptist divine on the moral bearing of our respective views, 
1 Oh ! I acknowledge that you have a most excellent system 
of moral philosophy, but do not dignify it with the name of 
religion; it is philanthropy, not piety/ 

" Not to dwell upon the discrepancy involved in a sup- 
position which is so prevalent among our opposers, may we 
crave the reader's candid and earnest attention to the few 
reflections we have to suggest upon this subject. And let 
me inquire what distinction between this doctrine and the 
more popular creeds of the day make such a conclusion 
necessary, or even plausible ? Christians of all denomina- 
tions will agree, that in the contemplation of Jesus, as a 
Saviour, arises all their love for, and devotedness to, his 
Gospel ; and that in the remembrance of God's purposes of 
grace and mercy, they are constrained to be grateful for his 
goodness, and ' love him because he first loved us/ The 
ideas which have awakened the greatest zeal and enthusiasm 
known to modern times are those upon which two appar- 



FRUITS OF UNIVERSALIS*!. 391 

ently opposing systems have been founded. And though 
the wisdom of this world has arrayed them against each 
other, in truth they are perfectly harmonious. 

"Again, it was the great truth of God's impartiality, 
which constituted the source of zeal and enthusiasm in the 
Arminian. And although our brethren who proclaim this 
doctrine are more guarded than formerly, lest they should 
be thought to favor a still more liberal theory, and have, 
consequently, lost a portion of their power to excite enthu- 
siasm, still, it must be acknowledged that the sentiment 
of the divine purposes and provisions for the salvation of 
all constitutes the great, all-important theme relied upon 
now to inspire hope and joy in the believer's breast, and to 
incite spiritual devotion." (93) 

UNIVERSALIS!! AND REFORM. 

" The nineteenth century has been marked, as no other 
has ever been, by the inauguration of certain great meas- 
ures of reform. All, or nearly all these reforms, are the 
legitimate outgrowth, the practical carrying out, of the 
doctrines of Universalism. The anti-slavery reform was 
one of these. The system of involuntary, uncompensated 
servitude could find consistent advocates among those who 
held that God kept the greater part of the race in just 
such a condition of slavery, and that he was continually 
driving bargains with the devil, and buying or selling cer- 
tain of his human chattels. But when men came to believe 
that God was no respecter of persons, that barbarian and 
Scythian, bond and free, were such no longer, — for all 
were as one in Christ Jesus, — then it became a holy duty 
to labor for the striking off of chains ; and so men wrought. 



392 A DENOMINATIONAL OFFERING. 

Other churches were divided upon the question ; but the 
Universalist church was true to its theory, that God had 
made of one blood all nations, and it was almost a unit in 
its pronounced and unmistakable utterances in behalf of 
liberty. 

" So, again, with the question which, in our day, bids 
fair to be next for political consideration, as well as for 
solution by social scientists, — the true rights, privileges, 
and duties of woman. The sentiment of Universalism is 
not only that there shall be no unjust discriminations in 
the matter of servitude ; it is that there shall be neither 
bond nor free, but mutual dependence, and mutual inde- 
pendence, whether between man and man, or man and 
woman ; for it also declares that in Christ there shall be 
neither male nor female. Not only, therefore, is the pres- 
ent movement an outgrowth of Universalism, but it is en- 
dorsed and approved by this church, which has broken 
down the barrier, and welcomed to its pulpits, and rejoiced 
to find in them devoted, hard-working, patient, loving 
Christian pastors — some of its women. It is the only 
church which has recognized women as pastors. Another 
permits them to preach, but declines to ordain them." (44) 

" The reform movements, the great benevolent schemes 
of the age, all of which, in some way or other, are seeking 
the good of humanity, are a part of it. A thousand in- 
strumentalities of this kind, which do not bear its name, 
have their origin in Christianity. They were prompted 
and carried into action by that spirit of love and benevo- 
lence which it has imparted to men. How beautiful and 
how potent are many of the great movements of our times ! 
— seeking to restore the fallen, to enlighten the ignorant, 



FRUITS OF UNIVERSALISM. 393 

relieve the sorrowing, do away with enmity, and restore the 
world to peace and brotherhood. 

" In contemplating these movements we are forcibly 
struck with the fact that they are peculiar to our own day, 
— the growth of our own age. Scarcely any of them date 
farther back than the present century. Temperance socie- 
ties, peace societies, prison-discipline societies, societies for 
the abolition of the gallows, homes for the destitute, homes 
for the fallen, — when were these heard of previously to our 
own time? And it is an interesting question, Why it is 
they have had a commencement just now ; why they were 
not started centuries before, and ages past have blessed the 
world with their benign influence? They have been ush- 
ered in at a late period. Why did they not come long ago, 
to stay the tide of misery and wrong that has flooded the 
earth ? The answer to this question can be known to but a 
few ; I say to but a few, for only a few as yet are able to 
comprehend it. But, to those who are prepared to under- 
stand it, it is very clear. We have said that these schemes, 
for the bettering of the condition of man, had their origin 
in that spirit of love and benevolence which Christianity 
imparted to mankind. And the reason they did not sooner 
appear is because this spirit has not been fully brought out 
and carried into action until the present clay. The great 
truths of Christianity have been buried amid corruption 
and error. Its real character, veiled and hid from men, 
has never, until now, been understood. A few, here and 
there one, through the ages gone, have discerned its true 
spirit. But for the most part it has been unknown. Its 
free and glorious spirit has been enchained and narrowed 
down to creeds and systems. Its true action has never 
been permitted. For the most part it was a thing to be 



394 A DENOMINATIONAL OFFERING. 

feared, rather than loved ; to be shunned, rather than em- 
braced. But light has spread apace. The darkness that 
hung about it has been dispelled, and its true character and 
glory are manifest. Now its aspect is lovely ; in its utter- 
ance there is a divine melody ; in its teachings a glad and 
holy truth. The paternity of God and the brotherhood of 
man, — God as the Father of all, mankind as one family ; 
love, — the boundless love of God, and love among men ; 
unity, peace, harmony, holiness, — these are its principles. 
Only of late though, as we have shown, has it been gener- 
ally recognized in this character. And until this, the re- 
form movements of our time had no being. It is Univer- 
sdlism that gave them birth. They came not until this 
came. It was necessary that this should first appear, to 
give man true views of his own nature and his relation to 
his race. It was necessary that this should come, with its 
pure teachings of love and brotherhood, to unite the hearts 
of men, and awaken in them a benevolent interest in each 
other's good. When this was done, man was aroused to 
efforts for his brother's welfare. Had the views we cherish 
not yet been proclaimed, the noble spectacle we witness 
of so much doing for humanity would be unseen. There 
is not one of the reformatory efforts of which we have 
spoken but that is founded on the ' faith we preach ; ' their 
action, so far as it is just and true, so far as it seeks the 
good of man, is wholly, entirely, one with ours. Let the 
doctrines we profess and teach be banished from among 
men, and these movements would die out in a day. 

" The spirit and principle of Universalism are manifest 
in everything that the people of our age acknowledge aj3 
good. The literature and action of the times, all that is 
written or done, is called forth by it. It has infused itself 



FRUITS OF UNIVERSALISM. 395 

into every department of life, and is transforming all 
things into its own image. Most rapidly are our principles 
influencing and changing the character of the world. As 
the burning sun dispels the mists, as the clear light drives 
out the darkness, so is the truth we have proclaimed ban- 
ishing the night of terror." (26) 

EDUCATION AND UNIVERSALIS M. 

" Education includes the training of the mind, as well as 
the drawing forth or exercising of its powers. This train- 
ing embraces that system of means usually resorted to, not 
only at home, but in the schools of learning, by which 
knowledge and information are instilled into the young 
mind. It is, however, not to be forgotten that education 
does not terminate with school-boy days ; it must continue 
through life ; for as long as knowledge can be acquired, so 
long must education continue. It is the work of life. . . . 

"What ought to be expected of Universalism ? What 
are the hopes which it inspires ? What of good to the race 
does it hold forth? Is it to flourish for a time, and then 
go out, leaving no vestige of its existence and of its influ- 
ence? 

" We say that much is expected of our faith. Its hopes 
are of enlarged views, embracing the truth that God is the 
Father of the race, and that all men are brethren. The 
hopes inspired are that good will to man is to prevail, and 
men are to look upon and treat each other as brethren ; 
and this is the good that this faith holds out to men in this 
life, preparing them by these means for the endless future. 
And if the advocates of this faith be true to their mission, 



396 A DENOMINATIONAL OFFERING. 

it will flourish and leave the results of its influence on the 
world, exerting its power for the welfare of man. 

" Are there any reasons why such expectations should 
be cherished? The brotherhood of man is a great truth. 
The ties which bind man to man are of such a nature as to 
lead men to esteem all men as the children of a common 
Father. This idea has been made prominent in the teach- 
ings of Universalism. It should always be a prominent 
"feature in the faith, for children of a common Father will 
always feel, if they are imbued with the spirit of the faith, 
that they are to do good to all men as they have oppor- 
tunity. Efforts will be put forth, in the power of kindness 
and love, to reclaim the wandering and to restore the lost. 
Institutions will grow up, springing from the noble and 
more exalted principles of man's being, which will foster 
and cherish those benign feelings that have too long been 
smothered under ceremonies and forms. Religion has 
been too often a cold abstraction of dogmatic formulas of 
doctrine ; and has shown too little of its influence and 
power as a life. Principles are always sheltered under a 
withering dogmatism, unless they can have room to expand 
and grow, and be felt in works that alleviate human woe, 
and elevate the fallen. 

" "We insist that it is not unreasonable that such results 
as these which are just presented should flow from Univer- 
salism. We believe that, when this faith shall be felt in 
the hearts of men, influencing and controlling their lives, 
and causing them to act out their professions, then a 
power will be put forth such as the primitive Christians 
exhibited to the world. It was the witnessing the results 
of such a faith that overcame all the obstacles that were in 
the way of their success, or that were interposed by human 



FRUITS OF UNIVERSALIS!*. 397 

power to arrest its progress. The like faith and the like 
works would be attended with the like results. The same 
Christian faith which existed, and went forth conquering 
and to conquer, eighteen hundred years ago, is with us 
now, and has lost none of its power; it is stronger and 
more powerful for the accomplishment of good than it ever 
has been. There is now the fact that Christianity prevails 
among the most enlightened nations of the earth, in some 
form, and the leaven is leavening, and will leaven the 
whole lump. 

" Universalism, if its principles are carried out as they 
should be in the heart and life, must become a power and 
will be felt in all the ramifications of human society. It 
must needs be that those principles which contemplate and 
act upon the brotherhood of the race will go out in issues 
that will soften the hard heart, and control the actions of 
men by the power of love. Human sympathy, exhibited 
in kindness and charity, will run along the very fibres of 
our natures, and warm and enliven the coldness and indif- 
ference of those who disregard and trample under foot the 
noblest aspirations of our nature. " (94) 



PART XII. 

THE COMFORT OF UNIVERSALISM. 

IT LEADS TO RESIGNATION. 

In this closing Part of our labors, it is only necessary for 
the compiler to remark, that there is no time in a man's 
earth-life when Universalism is of so much value as in the 
day of sickness and death ; in his trials and afflictions. If 
the doctrine is lived, we shall be willing to lie down in 
sickness and death, and be resigned to Him who calls us 
hence, to be here no more. 

It is our prayer that these pages may give the reader a 
clearer insight of the heavenly home, and help us to lean on 
the strong arm of One who hath taught us that " to live is 
Christ ; to die is gain ! " We should all so live, that we 
may be in Christ uqw and always, that we may begin our 
heavenly life on earth, (c) 

u Heaven is not so far from the believing soul as we are 
apt to consider it. We are prone to think of it as a place 
all bright and beautiful, far away beyond the skies ; and 
many of us live here below, groping darkly on our way, 
and, by our daily acts, saying unto our brother-man, < Here 
is our position, our delight ; here is our abiding place ; ' 
and the sober, earnest reflection upon that unseen yet glori- 
fied shore is not at all felt or allowed. 

"But he who looks beyond, with the eye of faith, brings 

398 



COMFORT OF UNIVERSALIS*!. 399 

heaven nearer, and upon this earth the light begins which 
is perfected only as we ' go up higher.' Then it is that we 
can see the loved ones, — not lost, but gone before, — fully 
inheriting the promise, and made happy forever in the 
presence of the Lamb. Yes, we catch, as it were, hold of 
the chain which God is forming to bring us unto himself ; 
and as tie after tie here is riven, we feel that there is a new 
link binding us more closely to the Infinite, uniting our 
hearts more firmly to things above. 

" "Pis but a few days since our heavenly Father saw fit 
to transplant from this earthly garden, even from our own 
household, a tender bud of promise. For months and years 
we had looked on the bright blossom, and our hearts went 
out in love and pity for the motherless one ; so we drew 
our treasure closely to our bosoms, and endeavored to nur- 
ture and watch over the tender flower which God had thus 
lent." (137) 

THE SUSTAINING POWER OF UNIVERSAL1SM. 

"It is freely admitted, by every one, that a religion 
which fails to comfort and sustain the soul in its hour of 
bereavement and trial is utterly worthless. When the 
soul in its deep affliction turns to the religion in which it 
trusts, and seeks for comfort, but seeks in vain, no better 
proof is wanting of the insufficiency and utter worthless- 
ness of the religion itself. It is not in times of prosperity 
and worldly success, when everything smiles joyously 
around us, and true-hearted friends vie with each other in 
their efforts to render us happy, that we can test fairly and 
fully the superiority of this, or that, or the other system of 
religious faith. But it is when storms of sorrow and be- 



400 A DENOMINATIONAL OFFERING. 

reavement come upon us, and we are called to pass through 
dark scenes of trial, and bid adieu to the dearest of earth's 
friends. 

" Much has been written relative to the comparative 
value and excellency of Universalism and its opposite to 
bring comfort and peace to the heart of the bereaved 
mourner. Nor is it strange that, in all investigations of 
this kind, we should each give the preference to our own 
system of faith. This is perfectly natural, and what might 
reasonably be expected. 

" Although not yet a remarkably old man, it has been my 
lot to witness numerous instances of the sustaining power 
of Universalism ; not only to the individual who is called 
to pass through the valley of death, but also to the surviv- 
ing relatives and friends. I have known instances where 
the bereaved parent or companion, although professing 
belief in the doctrine of endless misery, has turned instinct- 
ively to Universalism to find that comfort and support 
which the soul needed and longed for, but which it could 
not gain from its faith in the doctrine- of a future endless 
hell. I have now on my mind an instance of this very 
kind, which produced a powerful and lasting impression on 
my own feelings, and which I will briefly relate : — 

" I was called to attend the funeral of a man who had 
left a wife and several children in deep affliction. I was an 
entire stranger in the family, not one member of which was 
in the habit of attending my meetings ; and hence I was at 
a loss to understand why my services should have been 
requested to minister consolation to the mourners. At the 
hour designated, I repaired to the house of death, and 
received an introduction to the afflicted and almost heart- 
broken widow. After the formality of the introduction had 



COMFORT OF UNIVERSALIS*!. 401 

been gone through with, she said to me, ' You are doubt- 
less somewhat surprised at being called upon to officiate at 
the funeral of my husband, as neither the deceased nor any 
of the surviving members of the family have ever professed 
faith in the doctrine you preach/ I replied that the invi- 
tation to attend her husband's funeral did cause me some- 
surprise ; but that, if she was sincere in requesting it, I 
would gladly do what lay in my power to direct her to the 
only sure Fountain of comfort and consolation. She then 
went on to inform me that it was her own most earnest 
wish, as well as that of all her children, that I should 
preach her husband's funeral sermon. He himself was not 
a member of any church ; ' but,' said she, ' he was one of 
the best of husbands and fathers, and a practical Christian; 
his death has afflicted us more than we can bear ; and we 
were not willing to hear him sentenced to hell, simply be- 
cause he had made no public profession of religion, as 
would doubtless have been the case, had we employed a 
preacher of endless misery. We feel that, if comfort can be 
derived from any source, we shall find it in the doctrine 
you preach.' " (40) 

THE MINISTRY OF UN1VERSALISM. 

" The ministry of Universalism is a ministry of hope. 
The importance of this principle is universally recognized 
by the sacred writers. Christ is called our hope. Well 
has it been said that man is a creature of hope, and, were it 
not for this, he could not go on, as he now does, struggling 
with the cares of life. Hope, in short, has a balm for 
every trial. When sickness lays its emaciating hand upon 
us, hope speaks of health to be gained, and of pleasures to 



402 A DENOMINATIONAL OFFERING. 

be enjoyed. When death enters our abodes, and singles 
out, as oft he loves to do, a shining mark, at whom the un- 
erring shaft is sped, and when our loved and precious ones 
fade from our sight, and the heart sinks and almost rebels 
under the heavy blow imposed, then, like a sweet cherub 
from the skies, hope points above, where dwelleth the in- 
finite Father, saying : — 

" ' They're in his hands, and at heaven's gate 
Thoy'll wait to welcome thee.' 

"The consummation of God's moral government, to 
which it points us, is truly grand and sublime. Beyond it, 
imagination, in its far-wandering course, cannot soar ; in it, 
thought is lost, and the mind so overwhelmed by the great- 
ness of the theme, that we can only kneel down and adore. 
Great God, blessed be thy name for the Gospel hope ! It 
is our joy in life ; it shall be our solace in death, and its 
fruition our bliss in heaven. 

" The ministry of Universalism is one of comfort. "When 
about to leave his disciples and ascend to the Father, Jesus 
declared that he would send them the Comforter, who 
should testify of him and lead them into all truth. The 
Comforter has come, and has assured us that a Father is at 
the helm of the universe, moving on his affairs undisturbed 
by the actions and passions of men. No other system of 
religion represents the Divine Being in so endearing a 
light. He to whom we look for every blessing ; he who 
rolls in their stupendous orbits the spheres that shine and 
dazzle above us ; he who spake, and the pillars of the uni- 
verse stood erect, — he it is, that has declared himself our 
Father. Grand and momentous fact J The great centre, 



COMFORT OF UN1VERSALISM. 403 

mainspring, and life of the Gospel. Is lie my Father? 
' What foe have I to fear ? ' Is he my Father ? Then no 
more will I despair when sin presses upon me, and temp- 
tation assails. Is he my Father? Then forgiveness 
awaits me when I repent, and bliss is in store for me when 
I arrive at home. It is this which whispers in all the dis- 
cipline of mortal existence, ' Peace, troubled soul ! ' God 
tempers the wind to the shorn lamb ; fear no ill, therefore ! 
"Again, the ministry of Universalism is one of com- 
fort, as it assures us that a better land is in store for us 
when we shall have passed the Jordan of death. We all 
know that we must die, — at least we say we do. But do 
we realize it as we ought ? Do we feel that, in a few more 
days, at most, the winding-sheet will be wrapped around us, 
and the narrow house receive its tenant ; that our friends 
will meet and follow us with slow and measured tread to 
the home of all living ? Do we realize that these eyes must 
soon be darkened? these ears that drink in the gushing 
melody of life be stopped? this heart that is beating so 
mysteriously within us soon cease its throbbing? And, 
then, who can tell us what is death? Who has ever come 
back from the shores of the unseen world to recount the 
sensations that swept through the soul, with more than 
electric rapidity, when conscious that, like a setting star, it 
was trembling 'twixt earth and heaven ? Oh, could these 
thoughts be ever present with us, we should not be so in- 
sensible as we now are to the great doctrine of life and im- 
mortality beyond the grave ! But when we come to lie 
down upon the bed of death ourselves, the vanity of our 
pursuits, and the emptiness of our lives, stare us in the face. 
Then sweeter than the music of the harp, as it floats over 
the sleeping waters of the lake, sound the words of cheer, 



404 A DENOMINATIONAL OFFERING. 

as one speaks of that home of the spirit, and the company 
that dwell therein. 

" Moreover, it is one of the peculiar characteristics of the 
ministry of Universalism that it comforts all who mourn. 
Formerly I was wont to marvel, and I have heard others do 
likewise, and ask why is it, that when one who has been 
connected with no religious society, and who perchance has 
led a sinful and dissolute life, is taken from us, one profess- 
ing the faith of a world's redemption is almost always called 
to officiate at the funeral solemnities ? It is simply be- 
cause the}r, — and I say it with no feelings of egotism, but 
with the firmest conviction of its truthfulness, — because 
they, and they only, can obey the Gospel injunction, and 
comfort all that mourn." (48) 

UNIVERSALISM THE CONSOLER. 

"Universalism is adapted to man's wants as the creature 
of sorrow. We are all mourners. Our friends sleep be- 
neath the clods of the valley, and from their quiet resting- 
places no voice of assurance and of hope can come. If we 
turn to ' all the forms that men devise,' we are pained with 
the thought of the emptiness and poverty that everywhere 
mock our groans. They have no sympathy for us. They 
so ' pervert the right ways of the Lord ' as to make ' some 
mad and others melancholy/ and under this blighting in- 
fluence this fair world becomes a gloomy prison, and life 
itself a cruel bitter/ 

" But Universalism is t the one thing needful.' It is af- 
firmed, I know, that it will not do to die by ; yet no man 
ever died by it, that did not die in peace. Are they who 
abandon it for something else, or who are robbed of its 



COMFORT OF UNIVERSALIS*!. 405 

consolations for sectarian gain, qualified to judge of its ca- 
pacity, where they have not tried it ? Can we with impu- 
nity insult our reason by affirming that a belief in the 
triumph of good over evil is not calculated to comfort and 
sustain the dying? The truth is, here is our only hope. 

" So men flee to Universalism, at least to its spirit, and 
lay hold upon the hope set before them. And think you, 
my brethren, that such a faith can die ? Shall the last ref- 
uge of the afflicted be taken from them ? Will you with- 
hold the only restorative from the dying, and torture the 
struggling spirit as it sighs for peace? Nay, this faith 
will not forsake the world. There is a great work for it 
to do here, — a work which no other faith can perform, and 
its power to comfort the mourner demands for it a home 
among the children of sorrow. It will remain there as the 
bright image of the Eternal ; pleading with the sinners to be 
reconciled to God ; guiding the wanderer to virtue and 
peace, and, standing by the portals of the tomb, it will un- 
fold the mysteries of a bright future, and fill the soul with 
unutterable joy." (104) 

" We need such consolations, for our afflictions and be- 
reavements are great. Death and misfortune sweep in 
amidst our most precious treasures, and desolation is 
around us. We need something strong on which we can 
lean, and something that is certain. We find it only in the 
truth revealed in the paternal character of God. Any doc- 
trine, or dream of doctrine, that shadows that truth, makes 
the consolations of God small to the bleeding heart. The 
wrung spirit doubts everything when it doubts that. The 
foundations of all hope are broken up, and fear — terrible 
and awful fear — is the whole of life. But when the great 
truth of the divine paternity is kept clearly before the 



406 A DENOMINATIONAL OFFERING. 

mind, we have hope for the world. We dare not separate 
one child from its Father's love. 

" We dare not commit the irreverence of declaring that 
one soul is given over to sin, and will suffer eternally. 
No ! death is not only a destroyer, but also a redeemer ; 
not simply in itself, as an agency to dissolve the earthly 
tenement, but as it is ordained of God to bring the spirit 
into other and holier influences, by striking off the chains 
that bound it to materiality. If death here is awful, it 
shall be seen in eternity in its true light. It shall there be 
classed with those universal laws that are acknowledged to 
be good, and stamped with the perfections of the Deity. 
i Are the consolations of God small with thee ? ' " (20) 

UNIVERSALIS*! IN SICKNESS. 

" What unspeakable consolations Universalism affords in 
sickness ! How far superior to anything that can be de- 
rived from all other faiths in the world ! And the reason is 
obvious. Ours is a faith of universal application. It em- 
braces all men. It satisfies all good desires ; it supplies all 
wants, and fills the whole mind with peace ; it leaves no 
room for doubt or distrust ; it banishes fear and begets 
confidence ; it melts the obdurate heart in penitence, and 
pours into it forgiving love ; it brings Christ to the bosom ; 
unfolds our destiny in his glorified state, and makes known 
the will and purpose of our Father. It enfolds us, with all 
intelligences, in the arms of infinite love ; and bids us move 
onward and upward in the 'ways of wisdom' and good- 
ness, during endless ages of bliss. 

" What more could we ask? Nay, how far short of the 
reality are our best conceptions of the divine economy ! It 



COMFORT OF UNIVERSALISM, 407 

is not surprising, then, that Universalists should cling to 
their faith at all times and under all circumstances ; that 
they should rejoice in its strength and beauty when in 
health and prosperity, and gather consolation and support 
from it in sickness and adversity. And could those of an 
opposite faith — those whose minds are filled with doubts 
and fears and awful forebodings of ill for themselves or 
their fellow-beings — but know what are the ' reasons of the 
hope within us,' they would cease to wonder at the tenacity 
with which we hold to the doctrine that < God will have all 
men to be saved, and to come unto the knowledge of the 
truth.' Could they but experience the solace of our faith 
under trials, and feel the peaceful influences it sheds around 
the death-bed, they would eagerly embrace it, exclaiming, 
' The half has not been told us.' This they cannot do till 
more fully enlightened, and brought to greater visions of 
salvation. This is the work of the Gospel of Christ. As 
servants of our Lord, we may labor to bring men from 
darkness to light, from bondage to liberty. And, perhaps, 
no more effectual means can be brought into requisition for 
this purpose than the laying before men the actual experi- 
ence of Universalists." (105) 

" Universalism is a doctrine which sustains the soul in 
sickness. In our lucid moments, during our late confine- 
ment, we had abundant opportunity to reflect upon the 
nature and tendency of the doctrine we had preached. It 
appeared to the soul a glorious doctrine. Nothing can be 
so rich in sickness and death as a strong faith in the doc- 
trine of Universalism. The fact which predominated in 
our mind was, that it is God's doctrine, — the doctrine 
which went forth out of his mouth in olden time, — the doc- 
trine which is revealed in the Bible. It is clearly revealed 



408 A DENOMINATIONAL OFFERING. 

in that blessed book ; and there is not a passage of that 
book, not even a threatening of punishment, which, when it 
is properly understood, does not fully, and in every respect, 
harmonize with Universalism. We repeat it, ' The Lord 
will not cast off forever ; but though he cause grief, yet will 
he have compassion according to the multitude of his 
mercies. For he doth not afflict willingly, nor grieve the 
children of men.' Lam. iii. 31-33. Glory to God for this 
assurance ! This, then, is a certain fact, — that Universal- 
ism is the doctrine of God's word. We could rejoice, while 
lying upon our sick-bed, that we had defended this doc- 
trine. It seemed to us, at one time, that an angel spoke 
to us, and said, ' You have done well ; you have done as 
much as one man could do in the same length of time ; you 
have preached much in favor of the truth ; you have de- 
fended it in the " Trumpet ; " — well done, good and faithful 
servant ! ' This was one of the happy illusions that came 
over the mind, while it was weakened by disease. Now 
that we are getting strong again, we shall return to our 
work. We have no new doctrine to propose. Our faith 
in Universalism is strong as ever. We say, with great ful- 
ness of feeling, c Give us Universalism in health ; Univer- 
salism in sickness ; Universalism in life ; and Universalism 
in death.' " ™ 

IN SICKNESS AND DEATH. 

" I remark, once more, that Universalism is more excel- 
lent than any other religion in sickness and death. What 
is it that makes sickness tolerable ; that sickness especially 
which we are conscious will soon terminate our career 
through this sublunary state ? And when death approaches 
to freeze the life-currents in our veins, to paralyze our 



COMFORT OF UNIVERSALIS!*. 409 

busy-beating heart, choke off our breath, and still the 
throbbing of our weary brain ; when we are sinking into 
our departure from the world, which has so long been the 
scene of our labors and trials, our attachments and joys, — 
what is it, then, that will support the spirit and render it 
strong and cheerful in that solemnest hour of its existence ? 
Is it not alone the love of God, and the dear fellowship of 
the Saviour? I am sure no man ever found supporting 
consolation in that hour from the doctrine of endless mis- 
ery. Prospects from the fabled regions of the' damned, 
flashing upon the vision of the departing, would blast all 
of sacred peace and trust that had softened and hallowed 
the pillow on which rests his dying head. But speak to 
him of God's love, point him to Calvary, where Christ 
tasted death for every man, reveal to him the great truths 
of Universalism, until you show him, beyond all further 
doubt, that the last enemy, death, shall be destroyed, that 
this mortal must put on immortality, and this corruptible, 
incorruption, and then shall be brought to pass the saying, 
' Death is swallowed up in victory ; ' and that at last there 
shall be no more death, neither sorrow nor crying, neither 
shall there be any more pain, for the former things are 
passed away, — do this, and you shall see a trusting smile 
kindling on that thin, pale face, and light, as if from eter- 
nity, streaming through those dying eyes ; he is filled with 
resignation and peace, and he soon feels those benignant 
angels, Faith and Hope, clasping him from the dissolving 
clay into the realms of eternal beauty, and light, and love. 
" Oh, Universalism is sweet, it is glorious to die by ! I 
have seen the aged lie down with it, as if to a gentle sleep, 
where they sought refreshment from ' the weary, torrid day 
of life ; ' I have seen manhood and womanhood, in the full 



410 A DENOMINATIONAL OFFERING. 

maturity of their powers, take their departure to that 
bouru whence no traveller returns, as resignedly, and even 
cheerfully, as if setting out on a journey to the old fireside 
where first they drank in a mother's love ; I have seen the 
young die, when life was fresh and pregnant with its high- 
est hopes, with such composure, or with such surprising 
Christian triumph, as to astonish all who beheld them ; — 
and in every case the religion of which I am speaking 
was the glorious agent of these beautiful and heavenly re- 
sults. Here, as ever} r where else, it is ' the power of God 
unto salvation to every one that believeth.' In its presence 
death loses its sting, and the grave its victory." (32) 

UN1VERSALISM IN DEATH. 

" How often do we hear it asserted that Universalism 
may do in life, but it can never answer the wants of the 
dying ! Strange, indeed, does it seem to the believer in the 
1 great salvation,' that a doctrine' acknowledged even by its 
enemies to be a good one, — that a doctrine, teaching the 
unbounded benevolence of the Deity, should not be calcu- 
lated to support and give consolation to the oppressed 
spirit in the hour of the last trial. We can hardly believe 
that the opposers of God r s impartial grace mean what 
they say, when they declare that the faith of universal sal- 
vation can give no peace in the hour of death, because such 
assertions stand opposed to our inmost feelings, — stand 
opposed to all our ideas of consolation, and the truth of 
the Scriptures. "What is Universalism ? Is it not to be- 
lieve that God is good ; that he is kind and forgiving, and 
a God who will save all souls from sin and death, and take 
them to himself? And yet it is affirmed that such a doc- 



1 



COMFORT OF UNIVERSALISM. 411 

trine may do to live by, but not to die by ! What is good 
to die by?" < 6 > 

" Universalism gives entire peace and joy to the soul in 
the dying hour. The expiring parents have no cruel mis- 
givings for themselves or each other. With eyes quivering 
in death, the believer can take his last adieu of all surviv- 
ing friends. But not so the opposer of this glorious doc- 
trine. Let the soul be seized with doubt as to the final 
welfare of some tender relative, and it would fix a barbed 
arrow in the heart, poisonous and painful as it is cruel. 
Universalism, therefore, is as good as any other doctrine 
in life, and unspeakably better in the hour of death. The 
believer can kiss the rod of affliction and chastisement with 
filial submission. His faith embraces his relatives, friends, 
acquaintances, foes, and all his fellow-beings. He believes 
that in the resurrection they will be as ' the angels of God 
in heaven/ and die no more. And, believing, he rejoices 
with joy unspeakable and full of glory. Passing strange 
that any should think that this glorious system is not as an 
anchor to the soul in the hour of dissolution ! " (9) 

" Universalism in death. It will do to die by. We have 
found frequent occasions to allude to the sustaining influence 
of Universalism in the hour of death. We repeat, for the 
hundredth time, that we do not urge these cases as infallible 
tests of the truth of our doctrine ; and yet the candid and 
reflecting mind can draw much hope and consolation from 
them. They indeed furnish a species of evidence, and 
perhaps one of the most effectual, when considered in re- 
spect to the nature, the reasonableness, and fitness of 
things. For what more natural than impulses of joy, 
when the departing spirit can lay all its cares and anxieties 
upon the unfailing arm of a God of love, and repose its 



412 A DENOMINATIONAL OFFERING, 

drooping head upon the breast of a merciful and com- 
passionate Saviour. — 

" ' And breathe its life out sweetly there.' " ( 1Q 7) 

" Is Universalism a support in death? How strange the 
question, when the triumphant, peaceful exits of so many 
rejoicing Universalists so plainly and conclusively demon- 
strate the affirmative ! Indeed, no one can die in the faith 
of Universalism whose departure is not peaceful and hope- 
ful. In the light of the apostolic testimony to the 
heavenly doctrine of universal grace, how precious to the 
true Universalist is the consideration that the almighty 
Disposer of events is also the Father and Friend of all men ! 
How sweet to the trusting disciple, when in resignation he 
parts with dear friends, to realize the truth of Paul's 
representation that we are under grace ! While, in scenes 
of suffering and of death, the mourning soul is experien- 
cing those feelings of anguish which seem almost to menace 
the vital elements of being itself, how sweet to the believ- 
ing heart, in such overwhelming scenes of sorrow, is the 
scriptural teaching that ' God is love' ! It is the purest 
of all ' the milk of human kindness ' to sympathize with 
the sorrowing, to mourn over the exit of those who 
were dear by the ties of strongest hold ; and the doctrine 
of divine grace is the only comforter, as by it we can 
realize, in faith and trust, the fact that they are enjoying 
(or will in the immortal resurrection enjoy) the bliss of an 
endless life ! True, indeed, is the Psalmist's testimony, that 
' God is our refuge and strength, a very present help in 
trouble.' How consoling the thought ! In the midst of 
trouble, in the most distressing and embarrassing circum- 
stances, in the article of death itself, he who trusts in the 



COMFORT OF VNIVERSALISM. 413 

justice and goodness, the wisdom and power of God, who 
is love, has a never-failing support. Blessed teaching is 
the renewing, and sanctifying, and beautifying doctrine of 
universal, impartial, efficient grace ! " (106) 

"What, then, is the result? That Universalism and its 
doctrine of the future can alone answer the needs of the 
soul, or satisfy them with the rest and perfect peace prom- 
ised in Christ. Universalism alone writes words of cheer 
in every sick-room, and above every dying couch. Univer- 
salism alone illumes every dark hour with the light of 
God's purpose, and shows all mysteries resolved, — all 
questions answered, — all occasions of anxiety removed in 
the sublime solutions of eternity, as all pain, and sorrow, 
and sin are made to result in good, and all souls are 
brought home. Universalism alone, therefore, has relief 
for every perplexity, hope triumphing over all despond- 
ency, and encouragement to work, however labor may 
seem to be spent to no purpose, and seed sown only to 
die in the ground. . . . No seed of truth can ever die. 
No labor of love be expended for naught. As Whittier, 
catching its spirit, has said, ' In the economy of God, no 
effort, however small, put forth for a right cause, shall fail 
of its effect ; no voice, however feeble, lifted up for truth, 
ever dies amidst the confused voices of time ; but through 
discords of sin and sorrow, pain and wrong, it rises a 
deathless melody to blend with the great harmony of a 
reconciled universe ! ' " (49) 

ITS STRENGTHENING INFLUENCE. 

" Mrs. Mary Babcock, aged seventy-six years and six 
months, after a most distressing illness of a week, passed 
out of the body into her glorious home above on the second 



414 A DENOMINATIONAL OFFERING. 

day of September, 1864. This change occurred to her at 
the home of her son-in-law, brother Joseph Green, of Mel- 
rose, Mass., where she had lived many years, her husband 
having preceded her in his passage to the spirit-world long 
time ago. From the accounts of her sickness and death 
which we have received from various persons, she was most 
happy in the thought that this was to be her last sickness, 
and would terminate in her release from the body, — her 
resurrection into a more glorious existence. Her hope in 
the future world of blessedness was ' sure and steadfast, as 
an anchor to her soul.' She looked not backward, but for- 
ward to her home in heaven and dear ones who had gone 
before, and were ' waiting her arrival there.' One who was 
with her constantly in these last hours, writes : — 

" ' She thought from the first she should not recover, and 
had no wish to. She was so patient, never uttering a word 
of complaint through all her dreadful suffering. She talked 
a great deal about going home — going home — blessed 
home ! and what a disappointment it would be to her if she 
was not permitted to take her departure now. She asked 
the doctor if he did not think " she was almost home." 
Oh ! she was so happy ; and her joy was such a comfort to us 
in the midst of our sorrow ! It rendered the thought of 
separation so much easier to bear. She made every 
arrangement during her sickness for her funeral, selected 
her clothing, and had it deposited in a separate drawer ; and 
all this, when she was so sick, in so great distress, and 
when her physician said she could not live twelve hours/ 

" Another writes, ' Her death was beautiful ; she was so 
resigned ; so hopeful ; so Christian in her faith.' . . . 
' What a blessing to have a dear friend pass out of this life 
into the future, so resigned and tranquil ! ' 



COMFORT OF UNIVERSALISM. 415 

" So passed away this mother in our Israel, — this sister 
in Christ, — who, for so many years, had rejoiced day by 
day in the great and blessed truth of our holy religion. 
And yet how many thousands all around us are perpetually 
presenting, as the main objection to our faith, that it never 
supports the dying. It is a very pleasant thought in youth 
and health and prosperity, but when age with its hoary 
locks approaches, and sickness and death come, its pleas- 
ing dreams are dissipated, and nothing but eternity, fear- 
fulness, and despair greet the soul as it contemplates the 
future ! This is what men think, it is what they say, what 
they preach, what they write, what they send broadcast 
throughout the world in tracts and papers, and pamphlets 
and books. But how little do such know of the power of 
our faith, founded as it is in the infinite love of our heav- 
enly Father, and the glorious teachings of his dear Son, to 
lift up and sustain and tranquillize the soul even in its dark- 
est moments. Could they witness what we have witnessed 
of the power of this faith, — dispelling all fear of death, all 
thoughts of the grave in the soul about to depart, so that 
its victory over physical suffering, over all earthly trial, 
sorrow, and anxiety, and over death itself, was perfect, 
going out at last in a radiance of glory, and in the enjoy- 
ment of the sweetest peace, — could they see all this, we 
repeat, as we have seen it in one whose faith included 
the salvation of the world in its warm embrace, how 
changed would become their views, relative to this sub- 
ject ! " (115) 

GOOD FOR LIFE AND DEATH. 

Whatever is good for life, must be good for death. For, 
if we are prepared to live, and to live right, to the honor 



416 A DENOMINATIONAL OFFERING. 

and glory of God, we are prepared to die. " To live is 
Christ" and when we live in Christ, as we may, we are in a' 
happy state and condition. We take the following from 
the " Ladies' Repository ; " it is an extract from a letter to 
the editor of that periodical : — 

" A cousin of mine, the night before his death, said to 
his daughter in substance : ' My child, it has been said by 
some that Universalism might do to live by, but that it 
would not do to die by. I have lived all my life a Univer- 
salist, having obeyed as nearly as I could its precepts, and 
now I am dying. As I have lain here night after night, draw- 
ing nearer and nearer to that portal through which we must 
all pass, my faith in Universalism has grown stronger and 
stronger, its breadth and depth purer and brighter ; and I 
now say to you, live as I have tried to live, cherishing this 
beautiful faith, and, believe me, there will never come a time 
either in days of gladness or sorrow, in life or in death, when 
its truths will fail you. They have sustained me through 
these long days and nights of terrible suffering, and now 
that pain has nearly ceased, and mine eyes almost behold 
the glory of the New Jerusalem, I can say without one 
shadow of doubt or fear, as I have lived, so can I die, a firm 
believer in Universalism/ " To which the editor adds : — 

" We have, ourself, stood by the dying bed of one who 
had, through long years of care and suffering, enjoyed the 
faith of which our friend speaks in her letter, and we asked 
her that question, — whether Universalism would do to die 
by, as well as to live by. She answered, unqualifiedly, 
4 Yes ; ' and now no testimony can offset hers, in our mind, 
for ' one affirmative is worth a thousand negatives, ' in this 
case, to us. Henceforth, we shall still recommend Universal- 
ism for the dying hour, as well as for all the living years, 



COMFORT OF UN1VERSALISM. 417 

whether they are years of joys or sorrow. Blessed be God 
for such a faith ! " < u -> 

" Should fortune fail and cherished friends betray, 
The aged wither and the young decay, 
One comfort still to upright souls is given, — 
The best of all things, — ' 'tis the hope of heaven.' 

" Our fame may fade and our good name be lost, 
Still on life's sea all earthly hopes be tossed, 
When we o'er long with care and want have striven ; 
Yet sweeter still grows the ' fond hope of heaven.' 

" When to fair climes our « dearly loved' repair, 
Find life a home and death a pillow there ; 
When time and distance have our bosoms riven, 
• How sweet to hope ' we meet again in heaven ' ! 

" When we, assembling, in the temple bring 
To God, all good, the heart's full offering, 
Upon that day, the best of all the seven, 
What then so joyous as the ' hope of heaven ' ? 

" When time shall number all our precious years, 
And in our sky the dim age-star appears ; 
When death's cold shadows hang above life's even, 
We'll calmly die with a ' full hope of heaven.' " (88) 

"Three years ago this morn my sainted father's mission 
upon earth ended, and he passed on to his higher life. 

" A greater part of the time during these three years I 
have been confined to the sick-room. Twice has the spark 
of life flickered so faintly that death seemed inevitable. 
And yet, the all-loving Father, who holds us in the hollow 
of his hand, has spared me to the present time. And now, 
on this" anniversary of my father's heavenly birth, I would 
honor his memory by publicly testifying to the blessedness 
and sufficiency of that glorious faith, so near and so dear 



418 A DENOMINATIONAL OFFERING. 

to his heart, — for which he so earnestly and untiringly la- 
bored ; to the promulgation of which he consecrated his 
life. We often hear it said that * Universalism will do to 
live by, but not to die by/ But far, very far, from the truth 
is this assertion. While Universalism is good to live by, 
it is grand, it is glorious, to die by. When the shadows of 
death seemed gathering about me, the ' grim messenger ' 
close at hand, and all of earth receding, then had I an op- 
portunity to test the sufficiency, the value, the entireness 
of Universalism. No darkness or gloom gathered over the 
soul, no fear of the approaching hour. Our blessed faith 
illumined the long way with glorious brightness, robbed 
death of all terror, the grave of all gloom. It whispered to 
me of a Father infinite in love and mercy ; of a risen 
Saviour and elder Brother, blessing and forgiving ; of a re- 
union with the dear departed ; of a home of never-ending 
joy ; of an end of sin, of weariness, of pain ; and my soul 
was filled with unutterable peace and rest. 

" ' blessed faith ! glorious truth ! 

Which Christ to us hath given; 
Though death may sunder hearts on earth, 

Wo all shall meet in heaven, 
Nor pain, nor grief, nor parting come 
To cloud the glory of our home.' 

" Many of the fathers in our Israel, noble defenders of 
our faith, have gone* home to higher mansions in our 
Father's house within the past three years ; but we have 
many souls, noble and true, among our younger brethren ; 
and may we not hope that the mantles of these fathers 
have fallen upon them, and that they will labor as self-sac- 
rificingly, as untiringly, as faithfully, for the truth as it is in 



COMFORT OF UNIVERSALISM. 419 

Jesus, as did they? God grant it may be so, and that a 
glorious future, rich in love to God and man, rich in Chris- 
tian forbearance and charity, rich in all that is good and 
true, may await Universalism in our land." (131 ^ 

THE COMFORT OF UNIVERSALISM. 

How can men derive comfort from anything short of 
the truth, when they are concerned in the matter? If one 
believes it will be well with the departed, because they died 
in the faith, because they had a hope in Christ, how is it 
with them when their friends leave no evidence that they 
were faithful unto death? Surely, they need comfort when 
they are thus situated ; and it is thus with a large number 
of the human family. • It is at such times that they reach 
out after the truth, and are comforted with the slightest 
evidence to them. They may believe that " Christ died for 
the ungodly," that " he tasted death for every man," and that 
all have an interest in his death. " Hope thou in God," as 
the Father of all spirits, and we may be comforted, (c) 

"It has been remarked that Christians, of whatever 
creed, have hope in the death of their children. However 
tenacious they may be of a narrow and rigid creed, which 
would consign an unconverted child to the regions of hope- 
less despair ; yet when that unconverted, though dearly 
loved, one, without leaving any evidence of a saving change, 
is snatched away by death, and the fond parent is called to 
follow his lifeless remains to the silent grave, he has, in the 
midst of his grief, a hope that ' it is well with the child/ 
There may, indeed, be some exceptions to this rule ; but 
such we verily believe to be the general rule, which a few 
exceptions cannot set aside. That such is the fact may be 



420 A DENOMINATIONAL OFFERING. 

inferred from the smile which is so soon seen upon the 
countenance of the bereaved parent, and from that settled 
resignation which he evinces to the will of God. Had he 
no hope, or, in other words, did he firmly believe that his 
child was in eternal torment, — did he realize this awful sen- 
timent, he would never smile ; and he could never experi- 
ence that sweet reconciliation to God's will which is now 
his constant enjoyment. 

" Now, it is evident that he must have some source of 
consolation ; and what is it ? It cannot be the creed to 
which he has felt such an attachment ; for that teaches him 
that his child is lost forever. It cannot be the doctrine of 
endless misery, even in its mildest form, if it has any such 
form. Then what does give him consolation, and speak 
peace to his troubled spirit ? I answer, without the fear of 
contradiction, it is a confidence in the inherent, unchang- 
ing goodness and impartial mercy of the Lord our God. 
To this source the mourner comes that his bleeding heart 
may be bound up, and that the tears may be wiped from 
his weeping eyes. He cannot believe that cruel demons 
are to sport forever with the destinies of his loved one ; 
and that by the permission of Him who is denominated 
Love. He shudders when he thinks of his creed, and 
wishes, for the present at least, to banish all thoughts of it 
from his mind. In the bitterness of his agony he comes to 
the mercy of God, and here he finds that comfort which is 
denied him by human creeds. And what is this, dear 
reader, but Universalism ? It is nothing else. 

" We bid all such mourning ones a hearty welcome to 
this open Fountain ; and the voice of Jesus must sound 
with sweetest melody in their ears, ' Come unto me, all ye 
that labor and are heavy laden, and I will give you rest.' 



COMFORT OF UNIVERSALISM. 421 

May they cast from them their creeds, which are like 
* broken cisterns that can hold no water/ and slake their 
thirst at the ' fountain of living waters.' " (84) 

We find, in one of Mr. F. B. Carpenter's Reminiscences 
of President Lincoln, communicated to " The Independ- 
ent," the following allusion to the President's grief under 
bereavement, and the method of its comfort : — 

" William Wallace Lincoln died Thursday, Feb. 20, 
1862. After the funeral the President resumed his official 
duties, but mechanically, and with a terrible weight at his 
heart. The following Thursday he gave way to his feel- 
ings, and shut himself from all society. The second Thurs- 
day it was the same ; he would see no one, and seemed a 
prey to the deepest melancholy. About this time Eev. Dr. 
Vinton, of Trinity Church, New York, had occasion to 
spend a few days in Washington. An acquaintance of 
Mrs. Lincoln, and her sister, Mrs. Edwards, of Springfield, 
he was requested by them to come up and see the Presi- 
dent. The setting apart of Thursday for the indulgence 
of his grief had gone on for several weeks, and Mrs. Lin- 
coln began to be seriously alarmed for the health of her 
husband, of which fact Dr. Vinton was apprised. Mr. 
Lincoln received him in the parlor, and an opportunity was 
soon embraced by the clergyman to chide him for showing 
so rebellious a disposition to the decrees of Providence. 
He told him plainly that the indulgence of such feelings, 
though natural, was sinful. It was unworthy one who 
believed in the Christian religion. He had duties to the 
living, greater than those of any other man, as the chosen 
father and leader of the people, and he was unfitting him- 
self for his responsibilities by thus giving way to his 
grief. To mourn the departed as lost belongs to heathen- 



422 A DENOMINATIONAL OFFERING. 

ism, not Christianity. ' Your son, 5 said Dr. Vinton, ' is 
alive, in Paradise. Do you remember that passage in the 
Gospel, " God is not the God of the dead, but of the liv- 
ing, for all live unto him " ? ' Mr. Lincoln had listened as 
one in a stupor, until his ear caught the words, ' Your son 
is alive/ Starting from the sofa, he exclaimed, ' Alive ! 
alive ! Surely you mock me/ — ' No, sir, believe me/ re- 
XDlied Dr. Vinton, ' it is a most comforting doctrine of the 
church, founded upon the words of Christ himself/ Mr. 
Lincoln looked at him a moment, and then stepping for- 
ward, he threw his arms around the clergyman's neck, and, 
laying his head upon his breast, sobbed aloud. ' Alive f 
alive ? * he repeated. 

" ' My dear sir,' said Dr. Vinton, greatly moved, as he 
twined his own arm around the weeping father, ' believe 
this, for it is God's most precious truth. Seek not your 
son among the dead ; he is not there, he lives to-day in 
Paradise ! Think of the full import of the words I quoted. 
The Sadducees, when they questioned Jesus, had no other 
conception than that Abraham, Isaac, and Jacob were dead 
and buried. Mark the reply : " Now, that the dead are 
raised, even Moses showed at the bush, when he called the 
Lord the God of Isaac, and the God of Jacob. For he is 
not the God of the dead, but of the living, for all live unto 
Mm!" Did not the aged patriarch mourn his sons as 
dead? "Joseph is not, and Simeon is not, and ye will 
take Benjamin also." But Joseph and Simeon were both 
living, though he believed it not. Indeed, Joseph being 
taken from him, was the ultimate means of the preservation 
of the whole family. And so God has called your son into 
his upper kingdom, — a kingdom and an existence as real, 
more real than your own. It may be that he, too, like 



COMFORT OF UNIVERSALIS*!. 423 

Joseph, has gone, in God's good providence, to be the sal- 
vation of his father's household. It is a part of the Lord's 
plan for the ultimate happiness of you and yours. Doubt 
it not. I have a sermon,' continued Dr. Yinton, ' upon 
this subject, which I think might interest you.' Mr. Lin- 
coln begged him to send it at an early day, thanking him 
repeatedly for his cheering and hopeful words. Through a 
member of the family, I learned that the sermon was sent, 
and read over and over by the President, who caused a 
copy to be made for his own private use, before it was re- 
turned. Upon the same authority, I have been informed 
that Mr. Lincoln's views in relation to spiritual things 
seemed changed from this hour. Certain it is that, hence- 
forth, he ceased the observance of the day of the week 
upon which his son died, and gradually resumed his accus- 
tomed cheerfulness. 

" Dr. Vinton is an Episcopalian, who would perhaps de- 
ride Universalism ; and yet when he undertook to convey 
to the sorrowing President ' the exceeding comfort of the 
Holy Spirit,' he was constrained to adopt its influences. 
The fact that ' all live unto God,' is a comforting fact only 
if Universalism is true ; if God is as gracious in the immor- 
tal as in the mortal life ; if he is as intent upon the salva- 
tion of sinners there as here. How could this clergyman 
speak so confidently of Willie's being ' alive in Paradise,' 
save upon the doctrine that God's grace is infinite and 
abiding ? Surely, ' to mourn the departed as lost belongs 
to heathenism — not Christianity.' Let us mourn none as 
lost ; and let us not be ashamed of that interpretation of the 
Gospel which alone expresses its infinite superiority to 
heathenism ; of that inference upon which alone our hearts 
may rest for comfort and peace." (6) 



424 A DENOMINATIONAL OFFERING. 



FAITH IN UNIVERSALIS*! TRIUMPHANT. 

The following is presented in proof of the triumphant 
features of Universalism. It refers to the life and death of 
Rev. Dr. T. Whittemore : — 

" And now in regard to his faith. Last autumn, — 1860, — 
when he thought he had but a few days to live, he said to a 
brother, who stood by his bedside, * I have done all that I 
could — the time of my departure is at hand — I have fin- 
ished my course ; I have kept the faith.' These words were 
most true. No man in our denomination was more faithful 
to the great principles of Universalism than Mr. Whitte- 
more. He loved the cause of Universalism above every 
other cause in the world, because he felt that it was God's 
everlasting truth. In its defence he marched straight on- 
ward, never turning to the right hand nor the left, but 
moving forward triumphantly in his course, not heeding 
idle fables or vain philosophies. When infidelity, under 
various disguises, has tried to creep into our ranks, he 
always stood like a rock, against which the turbid waters, 
and sometimes the angry waves, beat, but lashed in vain. 

" When there were desertions from the ship he stood 
steadily at the helm, and with his faithful fellow-pilots 
guided the bark safely through the waves and kept it from 
the breakers. Himself a sincere believer in the Christian 
religion, he was ever jealous of the honor and of the good 
name of our denomination. And if he drew distinctly and 
sharply the denominational lines, it was from no ill-will 
to any one, but from his great love of the Bible as God's 
word, and of distinctive Universalism as the divine truth. 
The banner he honored, and under which he fought, was 



COMFORT OF VNIVERSALISM. 425 

that of the Lord Jesus Christ. And if he sometimes 
poured a broadside upon the foe, or exposed the spies and 
the traitors in the ranks, it was from the honor of a true 
soldier, and his sincere love for the cause in which he was 
engaged. 

" He sounded once, if not the depths, the shoals of infi- 
delity, and knew the difference between faith and unbelief. 
And he lived to see more than one of these deserters, after 
having been tossed about in the surges, after having gone 
forth on weary wing, like Noah's dove, but finding no solid 
ground to set their feet upon, returning tired and hungry, 
seeking the shelter and the comfort of the Ark of God, and 
he stretched forth his hand with welcome to take them in. 
And oh, how that faith to which he had been so true, was 
true to him when the time of his departure came ! Ab- 
sorbed as he was in matters pertaining to business and the 
world, having various financial interests that seemed to 
require his attention, it would seem not altogether unnatu- 
ral that the struggle to let all these go would be somewhat 
severe, for nothing is more philosophically true than that 
k where our treasure is, there will our heart be also.' So it 
was with him : he loved the world, he loved its riches ; but 
consecrating all this, there was a love of God, a love of 
Jesus Christ, a consecration of his soul to the highest 
spiritual truths ; and when there was so much of the world 
to live for, he willingly, when the hour came, resigned it 
all, for he had really greater treasures in heaven. And 
when down by the borders of the grave, and he seemed to 
be stepping into its shadows, he said to a brother who stood 
by his bedside, ' My work is done ; I leave my work behind 
me. What I have preached is the truth, nothing but the 
truth. I have nothing to take back — nothing — nothing. 



426 A DENOMINATIONAL OFFERING. 

I am almost surprised at my frame of mind, that I view 
my approaching departure with so little dread ; but my 
faith is as strong as ever it was. I have got so far on 
the way that I do not know as I want to be called back 
again.' " 

" His it was to feel the truth of what the apostle wrote : 
4 This is the victory that overcometh the world, even our 
faith.' Brave man on the battle-field in fighting the good 
fight : putting on the ' breastplate of righteousness ; ' on 
his head the ' helmet of salvation ; ' grasping in his hand the 
' sword of the Spirit, which is the word of God ; ' shouting 
loud the battle-cry against the foe, his clear ' Trumpet ' notes 
ringing out, calling for the onset ; yet the old warrior, 
scarred in many a hard-fought battle, when the hour came 
to lay off his armor, it found Christ's deep triumph and 
peace in his heart, and as he saw the flesh melting away, 
and the mental powers becoming feeble, with lips scarcely 
able to articulate, he lay like a valiant soldier crushed to 
death by a superior antagonist, yet refusing to yield a 
groan, and bearing the glance of defiance to the last. For, 
although death might crush the body, it could not touch 
his soul. And this could not have been, had he not 
steadily ' kept the faith.' The real victory is to be won, 
my friends, not on the dying bed, but before. When 
Jesus had gone forth from his struggle and prayer in 
Gethsemane ; when his soul had been baptized in submis- 
sion to God ; when he had said, ' Not my will, but thine, be 
done,' — the real victory over the cross was gained. And 
so when the hour came he went calmly and triumphantly 
out to Calvary. And he who has this faith in his heart 
may begin the hymn of triumph now, for the victory is 
pledged. 'Thanks be to God, which' — not shall give, 



COMFORT OF UNJVERSALISM. 427 

but — ' giveth us the victory through our Lord Jesus 
Christ/ So it was with our brother. His victory did not 
come at his death-bed, it was wrought out before. When 
he came to that field to which so many look forward with 
apprehension and fear, the enemy was not to be found. 

" ' No war, nor battle's sound, 
"Was heard on all that ground; 
No hostile chiefs to furious combat ran.' 

And he pitched his tent in peace, sheathed his battle blade, 
and laid him down without alarm to his rest." (132) 

THESE ALL DIED IN THE FAITH. 

" In solemnity of thought and feeling, I would revisit the 
scenes where the faithful have died, — where I have seen 
death made beautiful by the power of faith, — where I 
have seen the young and the aged Universalist die in 
triumph, — and where I have felt, — 

" ' Our smitten friends 
Are angels sent on missions full of love ; 
For us they languish, and for us they die.' 

" The first time I ever saw the lip stilled, no more to 
move, I was in a familiar home as a minister of hope. A 
young and gentle wife was the subject. Her life had been 
marked continuously by amiability, and they who knew her 
loved her, and could not but love. She had been a mother, 
but the babe had been early called home. She thought of it 
as with Jesus, in the habitation of the blessed, and her 
dreams were the renewals of past happy days. But con- 



428 A DENOMINATIONAL OFFERING. 

sumption poured its slow poison into her blood, and death 
began its work. Hope and fear were for months the alter- 
nate visitors of the hearts of her friends, till, at last, fear 
only came. Weaker and weaker she became, but no fears 
to torture and oppress, and hasten her departure, came 
near her mind. The mild evening stars in the clear blue sky 
were not a more beautiful or true emblem of calmness than 
was she. Never, oh, never, did a tired babe lie down to 
sleep with more composure than she died. A dew-drop was 
never called up from the earth by the sun more gently and 
silently than her spirit passed away. Oh, what a smile 
of celestial pity would pass over her angelic countenance, 
were she to hear the enemy's assertion, — that no one ever 
died a Universalist ! . . . 

" I turn to another, patient spirit, the last two years of 
whose life were full of suffering, interrupted by only short 
seasons of freedom from extreme weakness and pain. 
During the last year it may be said that she had been grad- 
ually dying ; the poison of the disease (a cancer) con- 
tinuing to diffuse itself throughout the s}^stem, corrupting 
the fountains of life. I attended her frequently. My first 
visit was peculiarly interesting. Intense pain and sweet 
pleasure were commingled. I have often stood by her 
when the greatest effort was needed to keep my tears from 
gushing out like a flood ; so unwonted was the agonizing 
picture of human suffering. I have wept in spirit bitterly 
that she should suffer so much. And then her language 
was overwhelming to sensibility. c I know not/ said she 
at one time, ' why I should have to suffer so much ; yet I 
know my heavenly Father is good and wise ; and I am con- 
tent ! ' And the same sentiment was ever in her soul, a 
source of the purest comfort. During her whole sickness not 



COMFORT OF UNIVERSALISM. 429 

a murmur escaped her lips. ' My Father is wiser than 1/ 
subdued every feeling of impatience. She was always glad 
to welcome visitors ; and many daily entered her home, 
from all sects and classes. All felt, as they crossed her 
threshold, that they were entering the habitation of a Chris- 
tian ; and from the lips of many, of all orders, I have heard 
the confession, ' She is one of the most perfect women I 
ever saw ; always good, and loved by all ! And to each she 
would own that it was her faith in God's universal, un- 
changing love that made her all she was, and comforted 
her in her sickness. She loved God's house, the preach- 
ing of the word, the prayers and praises of his children ; 
and this love was the strengthening angel to ber spirit. 
She lingered long, waiting her release. No shadow ever 
came over her calm and holy confidence in God ; and often 
did she say, that, were she not a believer in the truths of 
Universalism, she knew not how she could bear her suffer- 
ings ; for that faith alone could present the unclouded 
heaven she delighted with the spirit's eye to gaze upon. 
That, to her, was home. Almost the last words she ut- 
tered were, ' I want to go home. I must go home. Do not 
wish to keep me here ! ' "When the hour came, she resigned 
herself in calmness and true hope ; and in .death a sweet 
smile rested on her features, unaccompanied by a single 
trace of pain. Many felt it a duty to attempt to shake her 
faith. But as well might they have attempted with the 
same breath to blow out the sun. She was a happy victor 
over pain and death." (20) 

The following has reference to the late Hon. Joseph 
Healey, of New Hampshire, whose happy death transpired 
at the age of eighty-live years, — surely a good, ripe old 



430 A DENOMINATIONAL OFFERING. 

age to go home. A ministering brother, who attended his 
funeral, writes thus of the good man : — 

" Few men have gone from our midst to the better world, 
whose lives have been more upright, useful, and honored 
than was his. And we are unwilling to consign to its kin- 
dred dust the cherished and manly form of an individual 
who has filled so wide a place in our own regards and the 
esteem and veneration of his fellow-men, without offering, 
as a memorial, the record of some of those excellences of 
mind, and heart, and character, which distinguished him in 
life. It is no easy matter to present a life-picture of any 
man, even where we may have known him intimately. But 
having enjoyed a long intimacy and happy acquaintance 
with the deceased, of thirty-nine years, and feeling it to be 
a sacred duty to present to the public a brief tribute to the 
memory of this excellent Christian man, I will endeavor, as 
concisely as possible, to body forth in words the conception 
of the most prominent features in the mental and moral 
portraiture of our departed brother, as they lie upon the 
tablets of my own mind. I do not give the memoir of a 
man who was perfect, — who was faultless. No one is so 
exempt from the weaknesses and imperfections of humanity 
as to be absolutely perfect. Some are far more perfect, — 
have far less faults than others. And here I will say, the 
subject of this notice approached as near the beau ideal of 
a perfect man as any one with whom I have had the happi- 
ness to be acquainted. He may have had his faults ; but I 
do not know what they were. 

u Again ; his religious sentiments were strong and decided. 
He was an enlightened and happy Christian. His philos- 
ophy was baptized in the fountain of eternal love. He 
loved the Saviour and his religion. And whilst he believed 



COMFORT OF UNIVERSALISM. 431 

nothing because it was time-honored and professed by 
others, he yet had a firm faith in the great doctrines of the 
Gospel. He was quite familiar with the sacred writings, 
and few could repeat more of them than he. He had been 
an enlightened and exemplary Universalist for more than 
sixty years. And though many, no doubt, may have re- 
gretted that such should be the faith of a man occupying 
the position that he did in the community, yet his blameless 
life was ever an irresistible argument against what they 
presumed to be the bad tendency of the faith he held, and 
had the honesty and independence to profess, countenance, 
support, and live for. He was extensively known in our 
denomination as a firm, consistent, and devoted Universal- 
ist ; and, before his health failed, he often attended our 
associations and conventions, and frequently presided on 
those occasions with great dignity and propriety. His 
house was always open to the older and younger ministers. 
With a bland smile and cordial greeting he welcomed them 
to the hospitalities of his pleasant home." (111) 

Here is a " gem " indeed, — one truly worthy with which 
to close this volume. It is a voice from that spiritual 
home into which all will at last be gathered to unite in 
eternal praises to Almighty God and the Lamb for- 
ever ! (c) 

" I shine in the light of God ; 

His likeness stamps my brow; 
Through the shadow of death my feet have trod, 

And I reign in glory now. 
No breaking heart is here, 

No keen and thrilling pain, 
No wasted cheek, where the frequent tear 

Hath rolled and left its stain. 



432 A DENOMINATIONAL OFFERING. 

" I have found the joy of Heaven; 

I am one of the angel band; 
To my head a crown is given, 

And a harp is in my hand; 
I have learned the song they sing 

Whom Jesus hath made free, 
And the glorious halls of Heaven still ring 

With my new-born melody. 

"No sin, no grief, no pain; 

Safe in my happy home; 
My fears are fled, my doubt all slain, 

My hour of triumph come. 
friends of my mortal years, 

The trusted and the true, 
Some walking still in the vale of tears, 

I wait to welcome you ! 

" Do I forget? oh, no ! 

For memory's golden chain 
Shall bind my heart to the hearts below, 

Till they meet and touch again. 
Each link is strong and bright, 

And love's electric flame 
Flows freely down, like a river of light, 

To the world from whence it came. 

" Do you mourn when another star 

Shines out in the glittering sky? 
Do you weep when the voice of war 

And the rage of conflict die ? 
Then why do your tears roll down, 

And your hearts be sorely riven, 
For another gem in the Saviour's crown, 

And another soul in Heaven ? " ( 6 ) 



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